GIFT  O 


THE 


MASONIC  LADDER: 


OB  THE 


to  J^n  ctent  .offw  emasanrj, 


SEIKO 

A  PRACTICAL  EXHIBIT,  IN  PROSE  AND  VERSE, 

OP  THE 

MORAL  PRECEPTS,   TRADITIONS, 

Scriptural  Instructions  anb  ^llrgorus 

OF  THE  DEGREES  OP 

ENTERED  APPRENTICE,  FELLOW  CRAPT,  MASTER  MASON, 


MARK  MASTER,  PAST  MASTER,  MOST  EXCELLENT  MASTER,  ROYAL  ARCH 
MASON,  ROYAL  MASTER  AND  SELECT  MASTKR, 


BY  JOHN   SHERER, 

Compiler  of  the  "Masonic  Carpets  of  Blue  Lodge,  Chapter  and  Council 
Masonry,"  and  other  Masonic  Publications. 


CINCINNATI: 
R.  W.  CARROLL  &  CO.,  PUBLISHERS, 

1876. 


TO 

(£mt 


*(A  MULTITUDE,   WHICH  NO  MAN  CAN  NUMBER,   OP  ALL  NATIONS 
AND  KINDREDS  AND   PEOPLE  AND   TONGUES)" 

WORSHIPING  A  COMMON  DEITY;  JOINING  HANDS  AROUND  A  COMMON  ALTABJ 

ENGAGED  UPON  LIKE  DEEDS  OP  BENEFICENCE   ON  EARTH, 

AND  CASTING  HOPE'S  STRONG  ANCHOR  UPON 

THE  SAME  HEAVENLY  SHORE  J 


flu 


ILLUSTRATING  THE   THREE   GREAT   SYSTEMS   OP  SYMBOLICAL, 
CAPITULAR  AND   CRYPTIC   MASONRY, 

IS  MOST  RESPECTFULLY  AND   FRATERNALLY 


288122 


IN  presenting  a  new  volume  to  the  Masonic  Fra- 
ternity, and  soliciting  their  patronage  for  it,  it  is 
incumbent  on  the  compiler  to  show  wJierein  it  differs 
from,  and  claims  superiority  over,  other  publica- 
tions already  in  the  market. 

The  great  number  of  Masons  do  not  sufficiently 
discriminate  between  the  doctrines,  covenants  and 
aims  of  the  different  degrees.  The  Three,  Seven,  or 
Nine  Degrees,  conferred  in  the  various  Masonic 
bodies,  are  apt  to  be  jumbled  up  in  the  minds  of 
their  recipients,  as  though  they  were  only  so  many 
sections  of  tlie  same  Degree.  The  more  striking 
parts  of  the  ceremony  are  remembered,  while  the 
instructions,  which  give  the  rational  explanations 
of  the  emblems,  are  forgotten.  Something,  then,  is 
needed  which  the  brother  can  take  home  with  him 
and  read,  to  refresh  his  mind  upon  what  is,  in 
reality,  the  only  practical  part  of  the  Masonic  in- 
stitution. For  this  part  the  "Monitor"  is  used,  and 


fi  PEEFACE. 

so  far  as  it  goes  it  supplies  that  want.  But  the 
"Monitor"  is  not  sufficiently  diffuse.  There  is  not 
sufficient  latitude  given  to  the  historical  branch 
of  the  subject;  nor  in  the  moral  application  of 
Masonry  is  the  "Monitor"  precise  and  distinct. 
Something  more  has  been  wanted  by  generations  of 
Masons,  and  it  is  strange  that  none  of  the  Masonic 
authors  have  attempted  to  supply  that  want. 

"  The  Masonic  Ladder"  has  been  prepared  with 
reference  to  this  very  want.  It  is  so  arranged  that 
the  brother  may,  by  its  perusal,  recall  the  more 
striking  parts  of  the  Degrees  he  has  taken;  may 
judge  of  the  extent  of  his  covenants;  may  under- 
stand what  bearings  the  history  and  geography  of 
the  Holy  Land  have  upon  the  traditions  that  have 
been  communicated  to  him;  and  may  trace  out  to 
its  full  extent  the  excellent  morality  taught  in  each 
Degree.  At  the  same  time  that  "The  Masonic 
Ladder"  assists  the  brother  to  remount  the  steps 
he  has  taken,  and  enjoy  over  again  the  pleasant 
thoughts  experienced  when  he  first  took  them,  they 
communicate  no  secrets  to  an  outsider.  Like  the 
Bible  itself,  which  is  full  of  Masonic  secrets  to  the 


PREFACE.  vii 

initiated,  "The  Masonic  Ladder"  can  not  open  the 
way  to  the  arcana  of  the  Order  save  to  those  who 
have  once  penetrated  to  them. 

The  compiler  has  had  able  assistance  in  the  prep* 
aration  of  this  volume,  and  all  the  matter  contained 
in  it,  whether  original  or  selected,  has  been  re-written 
and  adapted  to  the  plan  upon  which  the  look  was 
prepared. 

The  compiler  is  so  well  known  as  the  author  and 
publisher  of  Sherer* s  "Masonic  Carpets"  and  "Ma- 
sonic Degree-Books"  that  he  will  be  indulged  in 
saying  that  "The  Masonic  Ladder"  is  prepared  in 
strict  accordance  with  those  well-known  and  popu- 
lar productions.  The  form  of  the  Emblems,  and 
the  order  of  their  arrangement,  were  guides  in  com- 
bining "The  Masonic  Ladder"  so  that  the  two  may 
go  together.  Every  Lodge  that  has  heretofore  pur- 
chased a  Carpet,  or  may  hereafter  supply  itself  with 
a  Degree-Book,  can  now  have  a  volume  explana- 
tory of  it.  This  is  a  desideratum  long  sought  for 
by  the  Lodges. 


THE  FIRST  ORDER  IN  FREEMASONRY. 

THE  SYMBOLICAL  DEGREES: 


COXSISTIXO  or 


THE  ENTERED  APPRENTICE, 
THE  FELLOW  CRAFT, 

AND 

THE  MASTER  MASON. 


THESE  three  Degrees  are  conferred,  according  to  the 
system  adopted  throughout  the  Masonic  world,  in  Lodges 
of  Symbolical  Masonry.  The  ballot  is  taken  in  the  Third 
or  Master  Mason's  Degree,  absolute  unanimity  being  es- 
sential to  an  election.  All  discipline  for  vice,  immoral- 
ity, improprieties,  and  the  violation  of  Masonic  laws, 
originates  in  this  Order  of  Masonry. 

ASK,  and  ye  shall  receive ; 

SEEK,  ye  shall  surely  find; 
KNOCK,  ye  shall  no  resistance  meet. 

If  come  with  ready  mind; 
For  all  that  ASK,  and  ask  aright, 
Are  welcome  to  our  Lodge  to-night 

Lay  down  the  bow  and  spear; 

Resign  the  sword  and  shield: 
Forget  the  arts  of  warfare  here, 

The  'arms  of  peace  to  wield ; 
For  all  that  SEEK,  and  seek  aright, 
Are  welcome  to  our  Lodge  to-night 

Bring  hither  thoughts  of  peace; 

Bring  hither  words  of  love: 
Diffuse  the  pure  and  holy  joy, 

That  corneth  from  above; 
For  all  that  KNOCK,  and  knock  aright, 
Are  welcome  to  our  Lodge  to-night 

ASK  help  of  Him  that 's  high ; 

SEEK  grace  of  Him  that 's  true : 
KNOCK  patiently,  the  hand  is  nigh, 

Will  open  unto  you; 
For  all  that  ASK,  SEEK,  KNOCK  aright, 
Are  welcome  to  our  Lodge  to-night 


THE  ENTERED  APPRENTICE. 


THE    ENTERED    APPRENTICE. 

WHERE  two  or  three  assemble  round 

In  work  the  Lord  approves, 
His  spirit  with  the  group  is  found 

For  't  is  the  place  lie  loves : 
Be  now  all  hearts  to  friendship  given, 
For  we,  the  Sons  of  Light,  are  seven.  . 

Bring  here  the  Gavel  and  the  Gauge, 

Those  implements  renowned; 
And  from  each  conscience  disengage 

The  faults  that  there  abound: 
Be  now  afar  each  folly  driven, 
For  we,  the  Sons  of  Light,  are  seven. 

Display  the  Law,  the  volume  grase 
With  Compass  and  with  Square; 

Illume  the  tapers  in  their  place, 
And  all  for  work  prepare: 

We'll  please  our  Master  well  this  even, 

For  we,  the  Sons  of  Light,  are  seven. 

Spread  o'er  us  yon  rich  Canopy, 

Set  up  the  Ladder  high, 
That  angel-visitants  may  see 

And  from  their  stations  fly : 
Where  Faith,  Hope,  Charity  have  striven, 
And  we,  the  Sons  of  Light,  are  seven. 


THE  ENTERED  APPRENTICE. 


THE  FIRST  SECTION. 

THE  THEORY  OF  THE  DEGREE  OF  ENTERED 
APPRENTICE. 

THE  Degree  of  Entered  Apprentice  is  the  initial  letter 
of  the  Masonic  alphabet,  the  first  round  in  the  ladder 
of  grades,  variously  numbering  three,  seven,  nine,  eleven, 
twenty-nine,  one  hundred  and  twenty-five,  or  whatever 
figures  the  fancy  of  modern  ritualists  may  assume  to 
embrace  all  the  Degrees  of  Freemasonry.  An  Entered 
Apprentice  is  a  beginner,  a  neophyte.  All  that  is  ex- 
plained to  him  in  the  First  Degree  must  be  in  the  sense 
of  laying  down  a  foundation;  for  he  can  have  no  pre- 
vious information  or  instruction  upon  which  to  base  it. 

Yet  the  Entered  Apprentice,  in  theory,  is  already  a 
Mason,  even  before  he  enters  the  Lodge;,  that  is,  he 
must  be  already  prepared  in  heart,  for  there  is  nothing 
in  Masonic  science  that  can  do  the  work  of  heart-prepa- 
ration. And  the  neophyte  must  have  had  some  exoteric 
knowledge  of  Masonry  as  a  public  institution,  because  he 
is  required  to  declare  that  "he  has  long  entertained  a 
favorable  opinion  of  it." 

She  theory  which  makes  the  character  of  the  Entered 

(13) 


14  THE    ENTERED    APPRENTICE. 

Apprentice  that  of  "a  hewer  of  wood  and  drawer  of 
water"  does  not  militate  against  the  fact  that  to  his 
more  advanced  brethren  he  is  "not  now  as  a  servant, 
but  above  a  servant,  a  brother  beloved." 

ASK  AND  RECEIVE. — The  manner  of  application  at  the 
door  of  God's  favor,  symbolized  in  the  Closed  Door,  is 
described  in  various  passages.  God  said  to  Solomon: 
"  Ask  what  I  shall  give  thee."  Elsewhere  it  is  recorded: 
"Ask  for  the  old  paths,  where  is  the  good  way,  and  walk 
therein."  "Ask,  and  ye  shall  receive,  that  your  joy 
may  be  full."  "Ask,  and  it  shall  be  given  you;  seek, 
and  ye  shall  find;  knock,  and  it  shall  be  opened  unto 
you."  "If  any  man  lack  wisdom,  let  him  ask  of  God 
that  giveth  to  all  men  liberally,  and  upbraideth  not;  and 
it  shall  be  given  him." 

In  close  connection  with  the  symbolism  of  the  Closed 
Door  is  that  of  tho  Three  Knocks,  peculiar  to  the  Ma- 
sonic Ritual.  A  splendid  genius,  now  deceased,  extend- 
ing the  Masonic  theory  beyond  the  vale  of  time,  figures 
the  Grand  Master  of  the  Universe  standing  in  the  Celes- 
tial Orient  upon  "the  appointed  day,"  and  giving  the 
Three  Knocks  which  shall  summon  the  sheeted  dead. 
At  the  first  knock,  the  ground  of  their  interment  begins 
to  heave  with  expectation.  All  nature  is  hushed.  Earth 
and  heaven  await  with  trembling  the  consummation.  At 
the  second  knock,  bone  comes  to  his  fellow,  flesh  re- 
clothes  them ;  blood  moves  once  more  through  the  veins, 
and  the  dead  are  ready  for  the  last  summons.  It  falls, 
and  at  once  the  armies  of  the  dead  arise,  stand  erect, 
facing  the  East,  and  listen  to  the  words  of  their  Maker ! 

RIGHT  ANGLES,  HORIZONTALS,  AND  PERPENDICULARS. 
Every  thing  in  Masonic  Science  admits  of  a  rational 


THE   DAGGER.  16 

wcplanation.  In  truth,  Freemasonry  is  the  perfection  of 
reason.  All  its  instructions  conform  to  mathematical 
ideas,  and  the  simplest  drawings  of  right  angles,  horizon- 
tals, and  perpendiculars  form  emblems  of  greater  signifi- 
cance upon  its  trestle-board.  As  the  architect  would 
say  that  "  all  the  parts  of  his  edifice  are  tested  by  those 
three  emblems,  the  square,  the  level,  and  the  plumb,  be- 
cause they  are  the  instruments  by  which  the  right  angle, 
the  horizontal,  and  the  perpendicular  are  made  upon  his 
drawing,"  so  in  Freemasonry,  which  is  but  another 
name  for  moral  architecture,  all  methods  of  communi- 
cation known  to  the  ancient  Craft  are  to  be  subjected 
to  the  same  tests,  and  such  as  fail  are  spurious.  Thus 
these  simple  emblems,  the  first  upon  the  trestle-booard, 
become  among  the  most  important.  When  two  per- 
sons meet,  who  are  able  to  recount  similar  necessities, 
trials,  and  successes,  what  mutual  disclosures  take  place ! 
What  trustful  communications,  what  tender  sympathy  is 
manifested!  Then  one  soul  gushes  out  and  flows  over 
into  the  other,  and  time  steals  rapidly  on.  Such  is 
the  nature  of  Masonic  intercourse  between  sympathetic 
hearts. 

THE  DAGGER. — In  the  Master  Mason's  lecture,  the  em- 
blem of  "The  Sword  pointing  to  the  naked  Heart"  ex- 
presses the  judgment  reserved  to  the  last  day  for  those 
who  presumptuously  sin  against  God  and  their  fellow- 
men.  The  same  idea  is  conveyed,  but  in  a  more  re- 
stricted form,  by  the  emblem  of  the  Dagger.  It  reminds 
us  that  there  is  an  inward  monitor,  the  conscience,  which 
will  not  be  silent  when  the  heart  has  resolved  upon  sin. 
A  person  entering  the  Masonic  institution  with  a  view 
to  betray  its  secrets  and  violate  its  covenants  need  not 


16  THE   ENTERED 

think  that  our  Order  has  no  avenger.  The  voice  of  God 
within  him  is  our  avenger,  and  the  eternal  justice  of 
Him  who  has  wisely  permitted  the  existence  of  this  So- 
ciety for  countless  ages  speaks  even  now  through  that 
voice  to  his  heart,  and  will  speak  in  thunder-tones  to  his 
guilty  soul  on  the  Judgment-day.  It  needs  not  that 
any  penalty  be  inflicted  by  the  Craft  upon  the  betrayer 
of  secrets  save  the  necessary  discipline  of  expulsion. 
We  can  leave  the  guilty  in  the  hands  of  God,  who  is  the 
avenger  of  his  own  laws. 

Nor  can  the  utmost  treachery  of  evil  men  divulge  what 
it  is  our  interest  as  a  society  to  preserve.  Our  secrets 
are  lawful  and  honorable.  They  were  intrusted  in  peace 
and  honor  to  the  Masons  of  ancient  times,  and  they  will 
be  so  transmitted  to  the  ages  to  come. 

THE  APRON. — There  are  two  prominent  ideas  con- 
nected with  the  Masonic  use  of  the  Apron  :  that  of  pro- 
tecting the  garments  from  the  defilement  of  the  materials 
with  which  the  practical  builders  wrought,  and  that  of 
the  distinguishing  mark  or  badge  of  the  Craft.  The  first 
notice  in  Scripture  of  an  Apron,  is  where  our  first  par- 
ents, having  their  eyes  opened,  and  seeing  themselves 
naked,  sewed  together  fig-leaves  and  made  themselves 
aprons.  But  this  was  not  worn  for  a  purpose  analogous 
to  ours.  The  Masonic  Apron  is  exhibited  as  a  continual 
memento,  both  to  himself  and  those  around  him,  that  he 
is  under  peculiar  engagements  to  keep  his  conscience 
void  of  offense,  both  to  God  and  man. 

But  the  idea,  fully  reviewed,  becomes  still  more  tender 
and  affecting.  The  Masonic  Apron  is  not  made  of  mate- 
rial of  an  ordinary  sort,  such  as  is  used  for  garments  of 
warmth,  decency,  or  protection.  It  is  made  of  lamb- 


THE    TWENTY-FOUR-INCH    GAUGE.  17 

skin,  and  that  only,  and  it  thus  incorporates  into  its  real 
ordinary  meaning  all  that  pertains  to  that  Divine  emblem 
of  innocence.  This  makes  up  one  of  the  finest  allegories 
in  Freemasonry,  and  those  members  of  the  Fraternity 
who  are  Christians  see  in  their  Apron  every  thing 
taught  in  the  Altar,  the  Thorny  Crown,  and  the  Cross. 

THE  TWENTY-FOUR  INCH  GAUGE. — The  proper  division 
of  our  time  involves  every  thing  useful  in  our  life.  Our 
.  time  is  our  life;  they  expire  together.  He  who  wastes 
the  one,  wastes  the  other.  Nothing  but  a  systematic 
distribution  of  time  can  accomplish  the  purposes  for 
which  we  were  placed  in  this  world.  A  portion  for  God, 
a  portion  for  needful  avocations,  a  portion  for  refresh- 
ment and  sleep — this  is  the  division  that  Freemasonry 
enjoins.  It  were  well  for  every  member  of  the  Craft  to 
resolve,  in  his  moments  of  prayerful  reflection,  that  he 
will  improve,  in  the  best  manner  possible,  all  his  leisure 
noments  in  growing  in  morality,  and  to  be  daily  increas- 
ing his  moral  stature  in  conformity  with  the  lessons  in- 
culcated upon  the  Masonic  trestle-board. 

THE  COMMON  GAVEL. — The  necessity  of  a  great  and 
radical  removing  of  those  evil  things  that  incrust  and 
encumber  the  conscience  is  as  great  as  that  of  breaking 
off  the  outside  crust  and  envelopments  from  the  marble 
before  a  perfect  statue  can  be  formed.  The  emblem 
that  suggests  this  necessity  is  the  Gospel.  How  greatly 
the  beauty  of  the  immortal  soul  is  disfigured,  its  useful- 
ness impaired,  its  happiness  destroyed,  and  the  God  who 
made  it,  dishonored,  for  want  of  the  proper  use  of  this 
simple  instrument  for  cleansing,  trimming,  and  lightening 
the  soil! 

THE  THREE  GREAT  LIGHTS. — The  combination  of  the 
2 


18  THE   ENTERED    APPRENTICE. 

three  objects,  the  Holy  Bible,  the  Square,  and  the  Com- 
pass, under  this  denomination,  is  not  incongruous  when 
the  character  of  the  instructions  they  convey  to  the 
Masonic  mind  is  considered.  The  first  guides  our  faith, 
the  second  our  works,  the  third  our  passions.  Belief, 
labor,  spirit — these  are  the  three  ideas  conjoined  in 
this  beautiful  trio.  It  is  not  the  reverence  we  bear  to 
them  as  tangible  objects  that  is  considered  here.  The 
Mason  reveres  the  Bibh;  he  does  not  revere  any  other 
tangible  object.  But  these  three  objects  are  conjoined 
here  simply  as  emblems,  or  moral  instructors,  teaching 
great  inward  lessons  by  outward  forms. 

THE  THREE  LESSER  LIGHTS. — Pursuing  the  imagery 
employed  in  the  last  paragraph,  we  make  the  three  lesser 
lights,  or  mediums  through  which  instruction  is  conveyed 
to  the  Craft,  to  be  the  Sun,  Moon,  and  Master  of  the 
Lodge.  The  government  of  the  Master  is  analogous  to 
that  exercised  over  the  day  by  the  Sun,  over  the  night 
by  the  Moon — a  thought  which  is  amplified  in  the  lec- 
tures of  the  Past  Master.  Much  care  is  exercised  in 
the  ritual  of  the  Entered  Apprentice  to  teach  the  respect 
due  to  the  Master  of  the  Lodge,  without  which,  order 
would  be  lost  and  innovations  flood  the  Institution. 

THE  ALTAR. — As  a  support  to  the  copy  of  the  Holy 
Scriptures,  which  forms  so  essential  a  piece  in  the  fur- 
niture of  the  Lodge,  the  Altar  would  be  a  highly  con- 
spicuous object,  were  there  no  other  meaning  conveyed 
by  it.  As  an  emblem,  however,  it  calls  to  mind  the 
piety  of  Abel,  Noah,  Abraham,  and  other  Old  Testament 
worthies,  who  are  recorded  as  the  builders  of  altars.  It 
more  particularly  suggests  a  sacrifice  of  prayer  and 
praise  to  God. 


PRAYER.  19 

PRAYER. — The  motto,  "To  Labor  is  to  Pray,"  is  most 
congenial  to  Freemasonry.  Much  will  be  said  through- 
out this  volume  upon  the  use  of  prayer  as  an  essential 
feature  in  the  rituals  of  this  ancient  Institution.  At 
first,  man  was  permitted  to  converse  with  his  Maker, 
face  to  face.  But  since  the  fall,  a  new,  yet  tender  mode 
of  communication  has  been  divinely  instituted  between 
the  soul  and  its  Creator,  and  this  is  a  fundamental  land- 
mark in  Masonry. 

FAITH. — The  first  of  the  three  principal  rounds  in  the 
Masonic  Ladder  is  denominated  Faith.  This  is  a  grace 
of  which  the  Holy  Writings  are  full.  It  is  the  cheer  of 
the  sorrowing,  and  the  life  of  the  just.  It  is  the  credit 
we  give  to  the  declarations  of  God,  or  to  the  evidences 
of  the  facts  or  propositions  presented  us  in  the  Bible. 
The  faith,  without  which  we  can  not  please  God,  combines 
assent  with  reliance,  belief  with  trust.  True  faith  involves 
the  forsaking  of  all  known  sin^  and  a  cheerful  and  con- 
stant obedience  to  God's  commands. 


THE    WISE    CHOICE    OF    SOLOMON. 

The  Entered  Apprentice  is  one  who,  like  the  wise 
king  of  the  line  of  David,  chose  the  better  part. 

When  in  the  dreams  of  night  he  lay, 

Fancy-led  through  earth  and  air, 
Whispered  from  the  heavenly  way, 

The  voice  of  promise  met  his  ear; 
Fancy  ceased  his  pulse  to  thrill — 

Gathered  home  each  earnest  thought — 
And  his  very  heart  was  still, 

Awhile  the  gracious  words  he  caught 


20  THE   ENTERED   APPRENTICE. 

"Ask  me  whatso'er  them  wilt, 
Fame  or  wealth,  or  royal  power; 

Ask  me,  ask  me,  and  thou  sbalt 
Such  favors  have  as  none  before!" 

Silence  through  the  midnight  air — 
Silence  in  the  thoughtful  breast — 

What  of  all  that 's  bright  and  fair, 
'  Appeared  in  youth  and  hope  the  best? 

*T  was  no  feeble  tongue  replied, 

While  in  awe  his  pulses  stood: 
"  Wealth  and  riches  be  denied, 

But  give  me  WISDOM,  voice  of  God! 
Give  me  wisdom  in  the  sight 

Of  the  people  thou  dost  know; 
Give  me  of  thyself  the  light, 

And  all  the  rest  I  can  forego." 

Thus,  0  Lord,  in  visions  fair, 

When  we  hear  thy  promise-voice, 
Thus  like  him  will  we  declare, 

That  WISDOM  is  our  dearest  choice. 
Light  of  heaven,  ah,  priceless  boon! 

Guiding  o'er  the  troubled  way; 
What  is  all  an  earthly  sun, 

To  His  celestial,  chosen  ray? 

Wisdom  hath  her  dwelling  reared, 

Lo,  the  mystic  pillars  seven ! 
Wisdom  for  her  guests  hath  cared, 

And  meat,  and  wine,  and  bread  hath  given 
Turn  we  not,  while  round  us  cry, 

Tongues  that  speak  her  mystic  word; 
They  that  scorn  her  voice  shall  die, 

But  whoso  hear  are  friends  of  God. 


LEBANON,   JOPPA,    AND   MORIAH.  21 

THE   SECOND   SECTION. 

THE  Second  Section  of  the  Entered  Apprentice's  Lec- 
ture is  explanatory  of  the  first,  being  directed  chiefly  to 
showing  how  reasonable  are  all  the  ceremonies  and  ob- 
servances of  initiation  when  properly  explained.  The 
greater  part  of  it  is  esoteric,  or  private,  and,  as  such, 
can  not  be  explained  to  any  save  those  who  have  regu- 
larly entered  the  portals  of  the  Lodge. 

LEBANON,  JOPPA,  AND  MORIAH. — These  three  locali- 
ties in  the  Holy  Land  are  closely  combined  in  the  Ma- 
sonic theory :  Lebanon,  as  the  source  of  the  great  cedars 
used  in  the  construction  of  the  Temple ;  Joppa,  as  the 
place  of  their  transhipment;  Moriah,  on  the  site  upon 
which  the  edifice  was  built.  The  quarries  from  which 
the  stone  was  drawn  are  supposed  to  be  those  found  in 
the  northern  side  of  the  range  of  hills  on  which  the  city 
of  Jerusalem  stands.  The  following  lines  express  the 
symbolism  which  the  words  in  the  caption  suggest : 

Thine  in  the  Quarry,  whence  the  stone 
For  mystic  workmanship  is  drawn; 

On  Jordan's  shore, 

On  Zarthan's  plain, 
Though  faint  and  weary,  thine  alone. 
The  gloomy  mine  knows  not  a  ray; 
The  heavy  toil  exhausts  the  day; 

But  love  keeps  bright 

The  weary  heart, 
And  sings,  I'm  thine,  and  thine  alway. 

Thine  on  the  Hill,  whose  cedars  rear 
Their  perfect  forms  and  foliage  fair; 

Each  graceful  shaft, 

And  deathless  leaf, 


22  THE   ENTERED   APPRENTICE. 

Of  Masons'  love  the  symbols  are. 

Thine,  when  a  smile  pervades  the  heaven; 

Thine,  when  the  sky's  with  thunder  riven; 

Each  echo  swells 

Through  answering  hills, 
My  Mason-prayer;  for  thee  'tis  given. 

Thine  in  the  Temple,  holy  place, 
Where  silence  reigns,  the  type  of  peace ; 

With  grip  and  sign, 

And  mystic  line, 
My  Mason's  love  I  do  confess. 
Each  block  I  raise,  my  friendship  grows, 
Cemented  firmly,  ne'er  to  loose; 

And  when  complete, 

The  work  I  greet, 
•  Thine  in  the  joy  my  bosom  knows. 

Thine  at  the  midnight,  in  the  cave ; 
Thine  on  the  floats  upon  the  wave; 

By  Joppa's  hill, 

By  Kedron's  rill, 

And  thine  when  Sabbath  rest  we  have. 
Yes,  yes,  dear  friend,  my  spirit  saith, 
I'm  thine  until  and  after  death; 

No  bounds  control 

The  Mason's  soul, 
Cemented  with  a  Mason's  faith. 

THE  SETTING  MAUL. — As  it  is  one  of  the  wonders  of 
Divine  power,  and  the  fitness  of  things,  that  from  poison- 
ous and  inodorous  flowers  the  insect  extracts  the  purest 
honey,  so  it  is  in  the  transforming  power  of  Masonic 
symbolisms  to  turn  this  emblem,  the  Setting  Mauls,  in 
itself  suggestive  of  noise  and  violence,  into  a  sweet  em- 
blem of  peace.  "  The  house  was  built  of  stone,  made 
ready  before  it  was  brought  thither,  so  that  there  was 


THE   SHOE.  23 

neither  hammer,  ax,  nor  any  tool  of  iron  heard  in  the 
house  while  it  was  in  building."  The  analogy  between 
operative  and  speeulative  architecture  seizes  with  avid- 
ity upon  this  sublime  thought,  and  peace  reigns  through 
all  the  chambers  of  the  Temple  of  Freemasonry. 

"  I  will  give  peace  in  the  land,"  promised  Jehovah  to 
his  people,  while  yet  in  the  wilderness,  "  and  none  shall 
make  you  afraid."  "Behold  I  give  unto  him  my  cove- 
nant of  peace."  "  There  is  peace  to  thee,  and  no  hurt." 
"  The  Lord  will  bless  his  people  with  peace."  "  Glory 
to  God  in  the  highest,  and  on  earth  peace." 

Such  are  the  thoughts  suggested  by  the  Setting  Mauls. 
At  the  period  of  the  temple-building,  universal  peace 
reigned  throughout  the  earth,  and  thus  the  materials  for 
building  and  adorning,  which  were  brought  from  the 
utmost  parts  of  the  world,  were  readily  collected.  It  is 
only  in  a  time  of  peace  that  Freemasonry  can  flourish. 

THE  SHOE. — The  Shoe  was  ever  an  emblem  of  signifi- 
cance in  Freemasonry.  To  remove  the  Shoe,  as  Moses 
was  commanded  to  do  before  the  Burning  Bush,  arid  as 
Joshua  was  commanded  before  Jericho,  was  a  token  of 
reverence.  The  High-Priest  in  the  Temple  went  bare- 
foot, as  a  mark  of  Divine  respect.  The  removal  of  the 
Shoe  was  also  a  token  of  humiliation  and  subjection,  as 
when  David  fled  before  Absalom,  and  Isaiah  walked 
barefoot  for  three  years,  and  Ezekiel  walked  barefoot 
upon  a  certain  occasion.  Hence,  the  expression  in 
Psalm  cviii,  "Over  Edom  will  I  cast  out  my  shoe," 
imports  the  subjugation  of  the  country  over  which  the 
shoe  is  cast. 

All  these  ideas  are  embraced,  to  a  greater  or  less 
degree,  in  the  Masonic  use  of  the  Shoe  as  an  emblem. 


24  THE   ENTERED   APPRENTICE. 

The  plucking  off  one's  shoe,  and  giving  it  to  another, 
was  a  significant  token  of  a  surrendered  right  of  privi- 
lege, and  this  is  more  directly  the  Masonic  idea.  It  is 
this  which  is  expressed  in  the  following  lines  : 

Take  this  pledge  ;  it  is  a  token 
Of  that  truth  which  ne'er  was  broken- 
Truth,  which  binds  the  mystic  tie 
Under  the  All-seeing  Eye. 


this  pledge;  the  ancient  brother 
By  this  type  bound  every  other, 
Fondly,  firmly;  death  alone 
Rends  the  bond  that  makes  us  one, 

Take  this  pledge  ;  the  type  so  lowly 
Is,  of  all  our  symbols,  holy; 
'Tis  Divine;  it  tells  of  One, 
Gives  the  raindrops  and  the  sun. 

Take  this  pledge  ;  the  token  sealeth 
All  the  Judgment-day  revealeth; 
Honor,  truth,  fraternal  grace 
In  thy  hands  with  this  we  place, 

THE  CABLE-TOW.  —  The  explanation  of  this  emblem  is 
that  of  the  covenant  or  tie  that  binds  Masons  to  each 
other  and  to  the  institution.  That  this  tie  must  be  one 
of  much  strength  ,  is  evidenced  by  the  great  antiquity  of 
the  Masonic  Order,  and  the  firmness  with  which  it*  mem- 
bers, in  all  ages,  have  resisted  every  allurement  to  be- 
tray their  trust.  Scriptural  quotations  convey  the  spirit 
of  this  emblem:  "Draw  me  not  away  with  the  wicked." 
"Draw  me,  and  we  will  run  after  thee."  "No  man  can 
come  to  me,  except  the  Father,  which  hath  sent  me,  draw 


THE    DAGGER.  25 

him.'5  "If  any  man  draw  back,  my  soul  shall  have  no 
pleasure  in  him."  "We  are  not  of  them  who  draw  back 
unto  perdition," 

The  extent  or  reach  of  the  Masonic  covenants,  repre- 
sented by  the  Cable-Tow,  is  well  expressed  in  the  moni- 
torial explanation  of  the  extent  of  the  Lodge.  It  reaches 
as  far  as  to  heaven,  suggesting  our  duty  to  God;  as  far 
as  the  utmost  bounds  of  the  habitable  earth,  suggesting 
our  duty  to  our  fellow-men ;  as  far  as  the  inmost  re- 
cesses of  our  own  hearts,  suggesting  our  duty  to  our- 
selves. 

There  is  a  cord  of  length, 

There  is  a  chain  of  strength — 
Around  you  each  I  see  the  sacred  coil; 

How  long,  ah,  well  I  know; 

How  strong,  your  deeds  do  show 
The  while  you  labor  in  the  sacred  toil. 

THE  DAGGER. — Our  remarks  upon  a  preceding  em- 
blem, the  SETTING  MAULS,  are  partly  applicable  here. 
Although  the  Dagger  is  a  warlike  weapon,  yet,  as  a 
Masonic  emblem,  it  has  its  application,  in  a  gentle  and 
pacific  character.  It  suggests  the  quiet  conscience, 
which  results  from  a  sense  of  Masonic  covenants  kept 
and  duties  done.  Tliis  inward  monitor,  the  -conscience, 
which  is  the  terror  of  the  wicked,  is  the  sweetest  com- 
panion of  the  virtuous  mind.  Paul  wrote  to  his  con- 
verts, "Our  rejoicing  is  in  this,  the  testimony  of  our 
conscience;"  and,  again,  "We  trust  we  have  a  good 
conscience  in  all  things,  willing  to  live  honestly."  In 
an  address  he  says,  "Herein  do  I  exercise  myself  to 
have  always  a  good  conscience,  void  of  offense  toward 
God  and  toward  men."  "  They  being  convicted  by  their 


26  THE    ENTERED   APPRENTICE. 

own  conscience,  went  out  one  by  one,"  is  the  description 
of  a  scene  in  which  the  Scribes  and  Pharisees  of  olden 
time  figured.  Cain,  after  the  cruel  blow  fell  which  de- 
prived him  of  his  brother,  was  convicted  by  the  voice  of 
his  own  conscience.  The  further  application  of  this  em- 
blem may  be  seen  under  the  same  head  upon  a  preceding 
page. 

THE  JOINED  HANDS. — This  is  an  emblem  of  Fidelity, 
an  ingredient  in  the  Masonic  cement  without  which  the 
walls  of  the  institution  would  speedily  crumble  and  fall. 
As  -an  emblem,  it  was  well  known  to  the  first  painters 
and  sculptors  of  antiquity.  Jonathan  and  David  exem- 
plified this  principle  in  a  remarkable  degree.  He  alone 
who  is  capable  of  genuine  friendship  can  appreciate  the 
happiness  of  reciprocating  tokens  of  fidelity  with  those 
who  are  deserving  of  confidence. 

The  right  hand,  which  is  the  instrument  of  mechanical 
activity  and  of  strength,  is  also  the  seat  of  Fidelity. 
"Thy  right  hand,  0  God,"  saith  the  Prophet  of  Abarim, 
"is  become  glorious  in  power."  "From  the  Lord's 
right  hand  went  a  fiery  law  for  them."  "Thy  right 
hand,"  says  the  Psalmist,  "hath  holden  me  up.  Save 
with  thy  right  hand,  0  Lord !" 

The  use-  of  the  right  hand,  through  all  the  grades  of 
Freemasonry,  is  peculiarly  impressive.  It  combines  the 
idea  of  strength  with  that  of  love.  Taking  the  candi- 
date by  the  right  hand  is  an  assurance  of  protection,  of 
brotherly  guidance,  of  brotherly  affection.  It,  in  effect, 
says  to  him,  that  the  security  of  the  Craft  is  around 
him,  the  banded  strength  of  the  Lodge  defends  him,  and 
the  esteem  and  love  of  all  hearts  are  secured  unto  him, 
so  long  as  he  remains  faithful  to  his  trust. 


FRIENDLY   ADVICE.  27 

THE  LAMB. — In  our  paragraph  upon  the  Apron,  in  a 
preceding  page,  we  remarked  that  the  most  tender  and 
beautiful  thought  connected  with  its  symbolism  is,  that 
the  Masonic  Apron  is  made  of  lamb-skin  alone.  This 
emblem  of  innocence  is  so  peculiarly  appropriate,  that 
even  the  Messiah  himself  condescended  to  represent  his 
own  spotless  nature  under  the  figure  of  a  Lamb.  One 
of  the  older  prophets  prefigures  his  death  in  the  words, 
"He  was  led  like  a  lamb  to  the  slaughter."  There  is  no 
passage  in  the  Bible  more  affecting  than  this.  In  con- 
templating the  Masonic  emblem,  the  Lamb,  the  mind  is 
suspended  in  solemn  rapture  between  earth  and  heaven. 
A  pacific  temperament  steals  over  the  soul,  and  while  we 
admire  the  tender  and  submissive  nature  of  this  gentle 
tenant  of  the  field,  we  are  taught  what  must  be  our  own 
character  if  we  would  attain  to  that  perfection  of  which 
Freemasonry  teaches.  Thus  the  very  clothing  of  the 
Freemason,  like  the  symbolical  garments  which  covered 
the  Priest  under  the  typical  law,  is  suggestive  of  the 
highest  graces  and  virtues  of  our  profession. 

FRIENDLY  ADVICE. — An  old  author  proffers  some  ad- 
vice to  gentlemen  who  may  be  inclined  to  become  Ma- 
sons, of  which  the  following  is  a  synopsis :  "When  you 
intend  to  become  a  Freemason,  go  with  your  friend  to 
the  hall  where  the  Lodge  is  held,  and  examine  the  Char- 
ter or  Warrant  under  which  the  Lodge  is  held.  See  that 
it  is  written  or  printed  on  parchment,  signed  by  some 
Grand  Master,  Deputy  Grand  Master,  Grand  Wardens, 
and  Grand  Secretary,  and  sealed  with  the  Grand  Lodge 
Seal;  appointing  certain  persons  named  therein,  with 
their  successors,  to  be  Master  and  Wardens ;  authorizing 
them  to  congregate  and  hold  a  Lodge,  and  therein  make 


28  THE   ENTERED   APPRENTICE. 

and  admit  Freemasons  according  to  ancient  custom. 
Then  call  for  the  By-Laws,  and  having  seriously  perused 
them,  consider  whether  your  natural  disposition  will  in- 
cline you  to  be  conformable  to  them.  Next  call  for  the 
List  of  Members,  where  you  may  find  the  names  of  some 
of  your  most  intimate  and  esteemed  friends,  and  perhaps 
the  names  of  some  you  would  not  wish  to  associate  with. 
If  these  researches  prove  agreeable,  you  may  then  ven- 
ture to  sign  a  petition  for  initiation,  lay  down  your  de- 
posit-money, and  await  with  patience  the  result." 

THE  THIRD  SECTION. 

THE  Third  Section  of  the  Entered  Apprentice's  Lec- 
ture presents  full  details  of  the  organization,  fitting  up, 
and  history  of  the  Lodge.  The  greater  part  of  it  is 
exoteric,  and  as  such,  may  be  explained  to  any  inquirer, 
though  even  those  passages  that  seem  to  have  the  least 
mystery  about  them  are  parts  of  the  unwritten  history 
of  the  Order,  and  can  only  be  perfectly  understood  by 
the  initiated. 

CONSTITUTION  OF  THE  LODGE. — To  avoid  those  ir- 
regularities which  would  result  upon  the  indiscriminate 
meetings  of  Masons,  and  the  unrestricted  working  up  of 
materials  into  the  Lodge,  it  has  been  wisely  ordained 
that  no  assemblage  of  the  Craft  can  be  opened  with 
Masonic  form,  unless  the  presiding  officer  shall  be  fur- 
nished with  a  charter  or  warrant  from  the  Grand  Lodge 
possessing  jurisdiction,  empowering  such  an  act.  This 
is  the  source  of  temporal  authority,  and  suggests  a  care- 
ful attention  to  forms.  In  addition  to  this,  there  must 
likewise  be  a  copy  of  the  Holy  Scriptures.  This  is  the 


ANCIENT   MEETING-PLACES.  29 

source  of  Divine  authority,  and  suggests  a  careful  atten- 
tion to  principles.  With  this  copy,  there  must  be  -the 
essential  accompaniments  of  the  Square  and  Compass, 
admonishing  the  circle  of  laborers  of  the  necessity  of 
squaring  their  actions  and  circumscribing  their  passions. 
This  suggests  a  careful  attention  to  self-discipline,  with- 
out which  the  workings  of  Freemasonry  were  as  a  sound- 
ing brass  and  a  tinkling  cymbal. 

Not  less  than  seven  members  constitute  a  Lodge  in 
this  degree,  and  any  assemblage  not  in  accordance  with 
all  the  requirements  upon  this  page,  that  ventures  to 
open  a  Lodge  in  Masonic  form,  is  clandestine,  and  comes 
under  the  ban  of  the  Craft  universal. 

ANCIENT  MEETING-PLACES. — In  days  of  old,  the  meet- 
ings of  the  Masonic  Craft  were  held  upon  the  summits 
of  hills,  or  in  crypts  at  their  bases.  This  was  for  pur- 
poses of  seclusion,  which  is  essential  to  the  Masonic 
work.  Hills  and  dales  were  accounted  sacred  places; 
men  thought  themselves  nearer  God  there  than  else- 
where. The  law  was  given  to  Moses  upon  a  mountain 
summit,  nine  thousand  feet  high.  Some  of  the  most 
affecting  scenes  between  King  Solomon  and  his  builders 
occurred  in  the  crypts  beneath  Mounts  Moriah  and  Sion. 
The  great  sacrifice  for  sin,  which  terminated  the  Mosaic 
dispensation  of  rites  and  ceremonies,  occurred  upon  Cal- 
vary, which  is  a  part  of  the  mountain  range  on  which 
the  city  of  Jerusalem  stands. 

In  modern  times  an  attempt  is  made  to  express  this 
symbolism  by  holding  Lodge-meetings  in  the  highest 
apartments  of  an  edifice.  Then  there  is  nothing  inter- 
venes between  the  covering  of  the  Lodge — on  which 
heavenly  bodies  are  depictured — and  the  great  canopy 


SO  THE    ENTERED   APPRENTICE. 

alluded  to  below,  in  which  the  heavenly  bodies  shine. 
No  eyes  look  down  upon  the  Mason-work  but  the  eyes 
of  angels  deputed  as  ministering  spirits  to  minister  for 
them  who  shall  be  heirs  of  salvation,  and  the  All-seeing 
Eye,  which  pervades  the  inmost  recesses  of  the  human 
heart. 

EXTENT  OF  THE  LODGE. — The  limits  of  the  mystical 
Lodge  are  the  cardinal  points;  nothing  less  will  satisfy 
the  expansive  nature  of  the  principles  inculcated  in  this 
system.  The  apartment  in  which  Masons  assemble  is 
symbolical  of  the  universe,  illimitable  on  every  side,  the 
proper  temple  of  Deity,  whose  center  is  every- where, 
whose  circumference  is  nowhere.  To  an  entering  Mason, 
it  is  the  world  iri  miniature. 

"Wherever  man  is  tracing 

The  weary  ways  of  care, 
'Midst  arid  deserts  pacing, 

Or  land  of  balmy  air. 
We  surely  know  each  other; 

And  with  our  words  of  cheer, 
The  Brother  hails  his  Brother, 

And  hope  wings  lightly  there. 

Wherever  tears  are  falling, 

The  soul's  December  rain — 
Or  heavy  sighs  are  calling 

To  human  hearts  in  vain; 
Wherever  prayer  is  spoken, 

In  earnestness  of  faith, 
And  we  perceive  the  token 

That  tells  our  Master's  death; 

Wherever  man  is  lying, 

Unnoticed  and  unknown, 
Uncared-for  in  his  dying, 

Unheard  in  cry  and  groan, 


SUPPORTS    OF    THE   LODGE.  31 

We  surely  knovT  each  other; 

And  with  our  words  of  cheer, 
The  Brother  hails  his  Brother, 

And  hope  wings  lightly  there. 

SUPPORTS  OF  THE  LODGE. — The  three  foundation-stones 
upon  which  the  structure  of  speculative  Masonry  was 
originally  laid  were  entitled  Wisdom,  Strength,  and 
Beauty.  These  were  well  named:  for  there  was  Wisdom 
to  conceive  the  plan  above  all  others  practical;  there 
was  Strength  to  execute  the  plan  above  all  others  com- 
plicated and  laborious;  and  there  was  Beauty  to  adorn 
the  plan  above  all  others  capable  of  receiving  the  ele- 
gancies of  thought.  It  were  almost  superfluous  to  com- 
ment upon  these  three  words,  Wisdom,  Strength,  and 
Beauty.  "Happy,"  said  the  wisest  of  men,  "is  the  man 
that  findeth  wisdom — better  than  silver  and  gold,  more 
precious  than  rubies.  Length  of  days  is  in  her  right 
hand,  and  in  her  left  hand  riches  and  honor.  Her  ways 
are  ways  of  pleasantness,  and  all  her  paths  are  peace." 
"In  Gibeon  the  Lord  appeared  to  Solomon  and  said, 
Ask  what  I  shall  give  thee;  and  Solomon  said,  Give  thy 
servant  an  understanding  heart." 

Let  those  who  deny  that  Wisdom  is  evinced  in  the  struc- 
ture of  Freemasonry,  explain,  if  they  can,  the  exceeding 
Strength  with  which  it  has  defied  the  influences  of  time 
and  the  oppositions  of  evil  men.  Let  them  explain  the 
Beauty  with  which  it  stands  before  the  world,  the  most 
perfect  specimen  of  moral  architecture  extant,  the  most 
popular  institution,  the  most  highly  respected  in  its 
membership,  and  the  only  esoterical  system  upon  earth 
that  has  not  yielded  to  the  prying  eyes  of  an  inquisitive 
age. 


82  THE    ENTERED   APPRENTICE. 

COVERING  OF  THE  LODGE. — In  a  preceding  paragraph 
allusion  is  made  to  the  fact  that  Lodges  seek  an  upper 
chamber  for  their  places  of  assemblage,  so  that  there  may 
be  nothing  interposed  between  them  and  the  celestial  con- 
cave, save  their  own  ceiling,  upon  which  are  figured  the 
heavenly  bodies.  In  the  symbolisms  of  the  Masonic  in- 
stitution, the  covering  of  the  Lodge  is  the  starry-decked 
canopy,  the  nearest  representation  of  the  heavenly  home 
beyond  which  is  afforded  in  this  life.  Every  object  in  a 
Mason's  Lodge  points  to  this.  The  hopes,  watered  and 
fed  by  the  inculcations  of  the  lectures,  will  have  their 
fruition  only  in  this.  To  the  happy  land,  veiled  by  the 
resplendent  curtain  above,  he  strives  to  approach  by  a 
Ladder,  seen  by  the  sleeper  upon  Bethel's  pillar,  when 
in  his  lonely  slumber  God  vouchsafed  to  him  a  vision. 
The  assent  by  grades  agrees  with  our  own  consciousness 
of  weakness.  There  are  many  steps,  intentionally  made 
short  and  easy,  to  conform  to  human  weakness,  and  every 
meeting  of  the  Lodge  affords  us  new  encouragement  to 
advance  along  the  ascending  way.  Three  of  the  steps, 
Faith,  Hope,  and  Charity,  are  more  distinctly  marked 
than  the  others;  and  happy  the  man  who  places  his  feet 
successively  upon  them.  Firmly  planted  upon  the  third, 
the  canopy  of  heaven  is  not  far  distant,  which  being 
drawn  aside  by  an  angel's  hand,  the  flight  is  ended,  the 
aspirant  has  his  reward ! 

FURNITURE  OF  THE  LODGE. — In  subsequent  pages  of 
this  volume,  much  space  is  devoted  to  the  Furniture  of 
the  Sanctuary  in  the  wilderness  and  that  of  the  Tem- 
ple of  Solomon.  These  were  elaborate,  costly,  and  em- 
blematical of  all  the  purposes  of  the  Mosaic  dispensation 
The  Furniture  of  the  Masonic  Lodge  is  more  simple,  yet 


ORNAMENTS    OF   THE   LODGE.  33 

equally  expressive — it  is  the  Holy  Bible,  Square,  and 
Compass.  In  the  first  section  of  this  Lecture  these 
objects  are  merely  described  as  emblems,  but  in  the 
present  connection  they  have  a  higher  meaning.  The 
precepts  and  examples  contained  in  the  volume  thus  used 
to  furnish  the  Lodge  are  held  in  highest  veneration. 
He  who  esteems  them  not,  is  ignorant  and  unworthy  of 
our  companionship.  It  is  at  once  a  guide  through  the 
present  world  and  a  passport  to  that  which  is  to  come. 
A  terrible  denunciation  has  been  threatened  to  him  who 
shall  add  to  or  diminish  from  the  matter  which  the  finger 
of  God  has  placed  there.  It  is  dedicated  to  God  in  the 
threefold  division  of  the  Masonic  Furniture. 

The  Square  will  have  ample  elucidation  in  other  por- 
tions of  this  volume ;  and  it  only  needs  here  to  say,  that, 
in  the  proper  distribution  of  the  Lodge  Furniture,  it  is 
dedicated  to  the  Master  of  the  Lodge,  as  the  Compass  is 
to  the  Members:  the  Square  teaching  official  responsi- 
bility, the  Compass  individual  regulation  of  desires  and 
due  circumspection  of  passions. 

ORNAMENTS  OF  THE  LODGE. — As  one  of  the  three  prin- 
cipal supports  of  the  Lodge  is  termed  Beauty,  it  is  an- 
alogous to  this  that  there  should  be  Ornaments  of  the 
Lodge.  These  are  the  Mosaic  Pavement,  the  Indented 
Skirting  that  surrounds  the  Pavement,  and  the  Star  in 
its  center.  These,  like  all  other  Masonic  objects,  are 
emblematical  of  moral  and  religious  instructions.  It  has 
already  been  said  that  the  apartment  in  which  Masons 
assemble  represents  the  moral  universe;  the  very  floor 
of  it  suggests  the  course  of  human  life,  checkered  with 
good  and  evil.  One  who  enters  it  is  reminded,  in  that 
epitome  of  his  own  career,  of  the  vicissitudes  that  are 
3 


•j!  THE    ENTERED    APPRENTICE. 

both  before  "him  and  behind  him.  If  he  is  in  a  condition 
of  distress,  he  derives  comfort  from  the  reflection  that  he 
is  surrounded  with  white  squares;  if  in  a  condition  of 
prosperity,  he  is  taught  to  be  humble,  in  view  of  the 
darker  passages  of  life,  to  which  his  very  next  step  may 
expose  him. 

The  Border,  or  Skirting,  is  an  emblem  full  of  hope  to 
those  who  trust,  as  all  Masons  profess  to  do,  in  God;  it 
prefigures  the  blessings  that  are  derived  from  a  steady 
dependence  upon  Divine  Providence,  which  has  its  refer- 
ence in  the  Star  that  gleams  in  the  center.  To  such  of 
the  Craft  as  blend  their  hopes  of  bliss  in  Jesus,  the  Son 
of  God,  this  combination  of  emblems  suggests  the  sub- 
limest  aspirations. 

LIGHTS  OF  THE  LODGE. — The  emblems  representing  the 
sources  of  Masonic  light,  or  rather  the  mediums  through 
which  Masonic  instruction  is  directly  conveyed  to  the 
membership,  are  called  Lights.  They  represent  the 
Master  and  the  two  Wardens,  who  are  the  windows 
through  which  the  lights  of  tradition,  revelation,  and  the 
Grand  Lodge  having  jurisdiction,  can  react  the  minds 
of  the  Craft.  This  is  but  an  extended  reference  of  the 
thought  conveyed  in  our  elucidation  of  the  Lesser  Lights 
in  a  preceding  page.  The  situation  of  these  lights  cor- 
responding with  those  of  the  principal  officers  of  the 
Lodge,  refers  the  mind  to  traditions  of  the  Tabernacle 
and  the  Temple,  which  are  esoteric ;  also  to  the  course  of 
the  sun  through  the  heavens. 

JEWELS  or  THE  LODGE. — By  the  term  Jewel,  we  imply 
whatever  is  esteemed  most  precious  among  us,  and  dis- 
played as  such  to  represent  the  abounding  wealth  of  the 
Institution.  Morality,  Equality,  and  Rectitude  of  Life, 


JEWELS    OF  THE   LODGE.  35 

for  instance,  are  three  moral  treasures,  which  have  their 
emblems  in  the  Square,  the  Level,  and  the  Plumb.  The 
rude  material  in  the  quarry  of  human  life,  though  in- 
crusted  with  many  excrescences,  is  yet  precious  as  afford- 
ing us  objects  for  our  moral  work,  and  this  is  represented 
by  the  Rough  Ashlar.  The  same  material,  when  fitted 
by  Divine  Grace  and  the  practice  of  all  virtues  for  the 
Temple  above,  is  typified  by  the  Perfect  Ashlar;  while 
the  Book  of  God,  read  in  nature  and  revelation,  from 
which  we  derive  all  necessary  degree  instruction  while 
upon  earth,  is  represented  by  the  Trestle-board.  These 
three  symbols  are  happily  selected  and  happily  named 
Jewels. 

Who  wears  THE  SQUARE  upon  his  breast, 

Does  in  the  eye  of  God  attest, 
And  in  the  face  of  man, 

That  all  his  actions  do  compare 

With  the  Divine,  th'  unerring  Square- 
That  squares  great  virtue's  plan  : 

That  he  erects  his  Edifice 

By  this  design,  and  this,  and  this  I 

Who  wears  THE  LEVEL,  says  that  pride 
Does  not  within  his  soul  abide, 

Nor  foolish  vanity; 
That  man  has  but  a  common  doom, 
And  from  the  cradle  to  the  tomb, 

A  common  destiny  : 
That  he  erects  his  Edifice 
By  this  design,  and  this,  and  this  t 

vVho  wears  THE  G;  ah,  type  divine! 
Abhors  the  atmosphere  of  sin, 
And  trusts  in  God  alone ; 


36  THE    ENTERED    APPRENTICE. 

His  Father,  Maker,  Friend,  he  knows — 
He  vows,  and  pays  to  God  his  vows, 

As  by  th'  Eternal  throne : 
And  he  erects  his  Edifice 
By  this  design,  and  this,  and  this  J 

Who  wears  THE  PLUMB,  behold  how  true 
His  words,  his  walk!  and  could  we  view 

The  chambers  of  his  soul, 
Each  thought  enshrined,  so  pure,  so  good/ 
By  the  stern  line  of  rectitude, 

Points  truly  to  the  goal : 
And  he  erects  his  Edifice 
By  tfos  design,  and  this,  and  this  I 

Thus  life  and  beauty  come  to  view, 
In  each  design  our  fathers  drew, 

So  glorious,  so  sublime  ; 
Each  breathes  an  odor  from  the  bloom 
Of  gardens  bright  beyond  the  tomb, 

Beyond  the  flight  of  time: 
And  bids  us  build  on  this  and  this, 
The  walls  of  God's  own  Edifice! 

SITUATION  OF  THE  LODGE. — The  Lodge  is  situated  due 
east  and  west.  All  knowledge  emanated  from  the  east. 
Mankind  originally  emigrated  from  the  east.  The  He- 
brews used  the  word  East  to  describe  all  the  countries  or 
provinces  lying  around  and  beyond  the  rivers  Tigris  and 
Euphrates,  or  east  or  north-east  of  Judea.  The  expres- 
sion in  Genesis,  "from  the  east/'  denotes  the  country 
east  or  south-east  of  Mount  Ararat.  In  traveling  from 
the  foot  of  that  mountain  to  the  plain  of  Shinar,  the  de- 
scendants of  Noah  would  pass  southerly  on  the  eastern 
side  of  the  mountains  of  Media  till  they  came  opposite 


DEDICATION   OF   THE   LODGE.  37 

to  Shinar,  or  to  a  point  north-east  of  Babylon,  from 
which,  by  a  direct  western  course,  they  would  pass  into 
Assyria  and  the  plain  of  Shinar.  This  is  said  to  be  the 
usual  caravan  route  to  this  day. 

The  Tabernacle  in  the  Wilderness  was  set  east  and 
west;  so  was  the  Temple  of  Solomon.  The  walls  for- 
merly inclosing  that  edifice  are  proofs  of  this,  corre- 
sponding in  their  present  direction  with  the  cardinal 
points.  The  miraculous  blast  by  which  the  Red  Sea  was 
opened  before  the  feet  of  the  Israelitish  host,  blew  from 
the  east.  The  bodies  of  the  Masonic  dead  are  buried 
due  east  and  west. 

"DEDICATION  OF  THE  LODGE. — While  the  central  figure 
in  the  Lodge,  the  Holy  Scriptures,  is  dedicated  to  Him 
from  whom  it  came,  the  Lodge  itself,  with  all  its  furni- 
ture, surroundings,  and  labors,  is  dedicated  to  one  of  two 
Sainted  Patrons  of  Masonry,  men  who  in  their  day  ex- 
emplified the  higher  graces  taught  in  the  lectures — 
Saint  John  the  Baptist  and  Saint  John  the  Evangelist. 
The  elder  of  these  was  sent  from.  God  to  announce  the 
coming  of  Jesus  Christ.  The  other  was  called,  by  the 
commanding  voice  of  Jesus,  to  leave  the  humble  avoca- 
tion in  which  he  had  been  reared,  and  go  out  into  the 
world  as  an  evangelist.  Whatever  virtues  of  courage, 
perseverance,  obedience  to  God's  Word,  and  unswerving 
fidelity  that  either  of  these  Masonic  patrons  displayed, 
is  adopted  among  the  treasures  of  the  Lodge.  It  mat- 
ters not  whether  the  apocryphal  statements  which  make 
these  men  to  have  been  Masons  are  true  or  false,  it  is 
enough  to  know  that  their  moral  labors  were  our  moral 
labors,  their  victories  over  sin  were  our  victories,  and 
the  bright  world  gained  by  their  perseverance  in  a  good 


38  THE    ENTERED    APPRENTICE. 

cause  is  the  same  wherever  the  Supreme  Architect  pre- 
sides, and  where  there  are  "many  mansions"  remaining 
for  us.  In  the  mean  time,  it  is  safe  to  aver  that  no  deed 
whose  character  would  have  prevented  either  of  these, 
two  men  from  engaging  in  it,  is  suitable  to  us,  who  have 
dedicated  our  Lodge  and  its  labors  to  them. 

TENETS  OF  MASONRY. — It  is  but  the  summing  up  of 
what  has  already  been  repeatedly,  intimated  in  these 
pages,  to  say  that  the  tenets  of  Masonry  are  Brotherly 
Love,  Relief,  and  Truth.  Being  so  great  a  family  of 
men,  of  all  countries  arid  conditions,  there  is  no  cement 
would  hold  together  such  a  band  save  that  of  Love. 
Being  mutually  interested  in  each  other's  welfare,  it  re- 
quires no  law  to  compel  us  to  look  after  the  wants  of 
such  of  the  band  as  are  sick,  solitary,  or  in  distress. 
The  grand  aim  of  the  institution  is  best  expressed  in  the 
charge  given  to  the  members,  "  to  soothe  the  unhappy, 
sympathize  with  their  misfortunes,  compassionate  th^ir 
miseries,  and,  as  far  as  in  us  lies,  restore  peace  to  their 
troubled  minds."  Our  friendships  are  formed  and  our 
connections  established  upon  this  basis. 

The  first  and  greatest  lesson  communicated  to  each 
initiate  is  Tntih,  to  be  a  good  man  and  true;  true  to 
God,  true  to  the  institution,  true  to  his  country,  true  to 
himself.  Hypocrisy  and  deceit  are  abhorrent  to  the 
good  Mason.  The  volume  upon  our  altar  is  the  Book 
of  Truth.  One  reason  for  the  peculiarly  strong  engage- 
ments under  which  the  initiate  is  placed  to  preserve  the 
essential  merits  of  Freemasonry  is,  that  by  his  fidelity 
in  this  lesser  trust,  the  brethren  may  judge  of  his  ability 
to  hold  fast  the  truth  in  all  the  greater  relations  of  life 
and  of  eternity. 


CARDINAL   VIRTUES   OF   MASONRY.  39 

CARDINAL  VIRTUES  OF  MASONRY. — The  distinction  be- 
tween the  tenets  and  the  virtues  of  Masonry  is  barely 
sufficient  to  make  an  easy  grade  in  the  moral  assent. 
Temperance,  Fortitude,  Prudence,  and  Justice  are  judi- 
cious selections  from  those  classes  cf  merits  so  abund- 
antly developed  in  the  Scriptures.  It  is  both  our  duty 
and  our  happiness,  our  labor  and  our  reward,  to  culti- 
vate Temperance;  the  want  of  it  unfits  the  initiate  for 
usefulness  and  honor  among  the  Craft,  and  renders  him 
liable  to  the  worst  indiscretions.  That  mental  stability 
which  sustains  with  manly  composure  the  evils  of  life, 
and  enables  a  man  to  resist  every  proposal  to  do  wrong, 
is  Fortitude.  Prudence  stands  at  the  helm,  while  For- 
titude buffets  the  tempest,  and  thus  the  voyage  is  made 
secure.  "  If  thou  faint  in  the  day  of  adversity,"  said  our 
First  Grand  Master,  "  thy  strength  is  small ;  the  prudent 
man  dealeth  with  knowledge,  but  the  fool  layeth  open  his 
folly."  One  of  the  most  earnest  of  Evangelists  said, 
"Every  man  that  striveth  for  the  mastery  is  temperate 
in  all  things."  As  the  three  -virtues  above  named  re- 
late to  our  self-government,  and  the  usefulness  accruing 
therefrom,  Justice,  the  last  of  the  four,  advises  us  in 
our  dealings  with  others.  The  Lord,  speaking  through 
Moses,  admonished  his  people  in  the  wilderness:  uThat 
which  is  altogether  just  shalt  thou  follow,  that  thou 
mayest  live;"  and  he  promises  that  "the  just  shall  live 
by  faith."  - 

MASONIC  SERVICE. — The  manner  of  Masonic  service 
is  finely  represented  by  the  emblems  of  chalk,  charcoal, 
and  clay,  the  last  in  this  section.  From  the  lessons  of 
antiquity  we  derive  instruction  in  every  step  up  the  mys- 
tic Ladder.  At  this  point  we  may  know  that  the  char- 


40  THE   ENTERED   APPRENTICE. 

acteristics  of  our  ancient  brethren  in  their  relations  to 
their  Masters  were  freedom,  fervency,  and  zeal.  Their 
freedom  of  service  was  manifest  by  night  as  by  day,  and 
they  gave  off  their  good  works  as  generously  as  the  rose- 
leaf  its  odor.  Their  fervency  of  service  was  like  that  of 
the  meridian  sun  itself.  Their  zeal  emulated  that  of  the 
fertile  soil,  which  in  the  most  inclement  season  is  pre- 
paring itself,  through  the  hidden  agencies  of  nature,  for 
the  work  of  production.  Without  such  manner  of  service 
the  great  Temple  could  not  have  been  completed  in  one 
ordinary  generation.  It  was  because  heart  and  soul 
were  thrown  into  the  handiwork,  that  such  a  piece  of 
perfection  was  begun  and  finished  within  the  lifetime  of  a 
child.  God  was  honored,  not  only  in  the  work,  but  in 
the  manner  of  it,  and  for  thousands  of  years  the  story 
of  the  great  Temple  has  perpetuated  the  freedom,  fer- 
vency, and  zeal  of  its  builders. 

CONCLUDING  REMARKS  UPON  THE  SCRIPTURES. — The 
value  of  the  Scriptures  and  the  duty  of  perusing  them 
appear  from  many  considerations.  We  may  estimate  tho 
character  and  tendency  of  Divine  revelation  by  contrast- 
ing the  condition  of  countries  where  its  true  light  shin- 
eth  with  that  of  other  countries  to  which  its  beams  have 
not  extended.  The  heathen  world  is  large  enough,  surely, 
for  experiment.  In  many  of  its  territories  the  richest 
blessings  of  sun  and  soil  are  enjoyed  in  abundance,  and 
there  external  nature  presents  itself  in  its  stateliest  and 
loveliest  forms;  but  where  are  the  beauties  of  holiness? 
where  the  fruits  and  flowers  of  moral  culture?  Or  if 
these  are  disparaged  in  comparison  with  intellectual 
stature  and  idolized  genius,  where  are  the  distinguished 
philosophers  and  orators,  historians  and  poets  of  pagan 


CONCLUDING  REMARKS  ON  THE  SCRIPTURES.  41 

communities?  Amidst  numberless  diversities  of  condi- 
tion, they  seem  to  have  only  this  in  common  to  explain 
their  wretchedness,  that  they  want  those  oracles  of  God 
which  have  been  committed  unto  us ;  and  the  conclusions 
appear  fairly  deducible  that  it  is,  in  the  absence  of  the 
Scriptures,  the  people  are  there  destroyed  for  lack  of 
knowledge ;  that  spiritual  ignorance,  in  addition  to  its 
proper  maladies,  has  there  entailed  civil  and  mental 
prostration;  and  that  scoffers  in  our  native  land  owe  to 
the  emancipating  influence  of  God's  Word  that  very 
freedom  of  thinking  which,  with  ungrateful  and  impious 
hand,  they  wield  for  the  overthrow  of  its  doctrines  and 
institutions. 

.If  we  confine  our  attention  to  those  countries  which 
possess  the  Word  of  God,  a  comparison  between  that 
portion  of  the  community  by  whom  the  Scriptures  are 
perused,  and  that  portion  by  whom  they  are  neglected, 
will  conduct  us  to  a  like  conclusion.  No  doubt  external 
propriety  may,  in  many  instances,  be  promoted  by  the 
simple  circumstance  of  dwelling  among  Christians  who 
are  "living  epistles  of  Jesus  Christ,  known  and  read  of 
all  men;"  and  it  is  not  less  certain  that  many  may  con- 
sult the  records  of  truth,  and  yet  hold  the  truth  in  un- 
righteousness. But  these  apparent  exceptions  do  not 
invalidate  the  general  and  incontestible  fact  that  the 
classes  most  conversant  with  God's  Word  are  most  dis- 
tinguished for  the  graces  which  it  inculcates ;  while  they 
who  consort  with  thieves,  and  partake  with  adulterers, 
^ho  give  their  mouth  to  evil,  and  frame  deceit  with  their 
tongue,  are  the  wicked,  who  hate  instruction  and  cast 
God's  Word  behind  them. 

These  thoughts,  from  the  pen  of  a  learned  divine,  are 


42  THE   ENTERED   APPRENTICE. 

applicable  to  Masonry,  a  system  founded  upon  the  Bible 
and  dependent  upon  the  revealed  Word  of  God  for  all 
its  virtuous  principles  and  inculcations. 

The  effects  marked  above,  as  resulting  upon  the  free 
spread  of  the  Scriptures,  are  also  manifest  upon  the  op- 
erations of  Freemasonry.  Wherever  a  well-conducted 
Lodge  is  planted,  its  membership  being  chosen  by  the 
cautionary  landmarks  of  the  institution,  and  governed  by 
its  moral  and  spiritual  code  of  laws,  a  general  improve- 
ment is  visible  throughout  the  community.  The  vices 
of  theft,  debauchery,  intemperance,  profanity,  Sabbath- 
breaking,  and  irreligion  are  much  lessened,  while  the 
positive  virtues  of  charity,  self-control,  and  attention  to 
religious  duties  are  proportionally  advanced.  This  phe- 
nomenon is  not  apparent  upon  the  operations  of  any 
other  society,  within  our  knowledge,  outside  of  the 
Church;  and  were  there  no  other  evidences  of  the 
merits  of  this  ancient  institution,  this,  that  it.  produces 
many  of  the  best  fruits  of  the  Bible,  would  be  sufficient 
to  recommend  it  to  all  thoughtful  persons. 


THE  FELLOW  CRAFT. 


THE   FELLOW    CRAFT. 

THIS  LODGE  OF  FIVE  from  Tyre  came, 
Their  leader  one  of  matchless  fame ; 
All  through  the  toiling  eeasons  seven, 
Their  time  upon  this  work  was  given. 

THIS  LODGE  OP  FIVE  from  Joppa's  shore 
To  Sion's  hill  have  journeyed  o'er; 
The  quarry's  inmost  crypt  have  traced, 
Whence  many  a  stone  the  wall  has  graced. 

THIS  LODGE  OF  FIVE  have  reared  the  shaft 
That  on  the  eastward  hails  the  Craft; 
And  well  ihey  know  each  mystic  line 
lhat  sanctifies  the  great  Design. 

THIS  LODGE  OF  FIVE  with  faith  obey 
The  holy  Law  and  holy  Day, 
And  humbly  bow  when'er  they  see 
The  emblem  of  the  Deity. 

THIS  LODGE  OF  FIVE,  for  honest  toil, 
Good  wages  have,  Corn,  Wine,  and  Oil; 
And  should  a  brother  be  in  want, 
They  ne'er  forget  the  covenant. 

THIS  LODGE  OF  FIVE  have  nearly  done 
The  glorious  work  so  long  begun, 
And  homeward-bound  they  soon  will  see 
The  MASTER  in  eternity. 


THE  FELLOW  CEAFT. 


THE  FIRST  SECTION. 

THE  THEORY  OF  THE  DEGREE  OF  FELLOW 
CRAFT. 

THE  Degree  of  Fellow  Craft  represents  the  Entered 
Apprentice  complete.  It  is  not  merely  the  second  grade 
in  the  series;  all  that  is  to  follow  does  not  express  so 
great  an  advance  from  the  Degree  of  Fellow  Craft,  as 
that  of  the  Fellow  Craft  is  from  the  Entered  Apprentice. 
The  candidate  is  no  longer  a  beginner,  working  without 
wages,  forbidden  to  look  into  the  plans  and  drawings  of 
the  work,  excluded  from  consultations,  without  a  foun- 
dation, but  a  Fellow-workman  with  the  best;  paid  an 
honest  stipend,  invited  to  give  counsel  upon  questions 
of  architectural  difficulty,  and  assisted  to  build  up  a  rep- 
utation, in  which  all  the  Craft  will  take  a  brotherly  in- 
terest. 

As,  therefore,  large  privileges  are  conferred  upon  the 
Fellow  Craft,  so  heavier  responsibilities  accumulate  upon 
him.  Covenants  of  power  restrain  him,  duties  are  en- 
joined upon  him,  which"  require  industrious  application 
of  the  best  lessons  learned  in  tho  preceding  grade ;  and, 

(45) 


46  THE   FELLOW   CRAFT. 

above  all,  he  is  taught  to  reverence  the  name  of  Him 
from  whom  cometh  every  good  and  every  perfect  gift. 

THE  ALTAR. — The  name  of  the  Altar  erected  by  Moses 
to  commemorate  his  victory  over  the  Amalekites  at  Rep- 
hidim,  was  Jehovah-nissi,  signifying  "the  Lord,  my  Ban- 
ner." This  title  is  equally  appropriate  to  the  Masonic 
Altar.  "The  Lord  is  the  banner,"  or  standard,  of  the 
institution  in  a  peculiar  sense;  and  the  Altar,  which  is 
the  most  conspicuous  object  in  the  Lodge,  is  used  to  up- 
hold His  Word  before  the  eyes  of  the  Craft.  According 
to  the  Mosaic  code,  "  whatsoever  touched  the  Altar  must 
be  holy;"  and  this,  again,  applies  with  great  force  to  the 
Masonic  system,  whose  offerings  are  the  most  sound 
gifts  in  the  power  of  man  to  bestow.  The  poet  says: 

"Upon  the  sacred  Altar  lies, 
Ah !  many  a  precious  sacrifice, 

Made  by  these  working  men  ; 
The  passions  curbed,  the  lusts  restrained, 
And  hands  with  human  gore  unstained, 
And  hearts  from  envy  clean." 

All  contained  in  the  Masonic  covenants,  whether  af- 
firmative or  negative,  whether  in  the  nature  of  duties  or 
restrictions,  are  so  many  sacrifices  made  for  God  and 
in  the  name  of  God.  He  alone  who  can  communicate 
saving  efficacy  to  any  means  of  doing  good,  has  com- 
manded his  blessing  from  on  high  upon  the  sacrifices 
made  on  the  Masonic  Altar,  and  so  may  he  ever  do! 

PRAYER. — The  view  of  the  Masonic  Altar  always  sug- 
gests Prayer  as  well  as  sacrifice.  The  introduction  of 
Prayer  as  an  essential  portion  of  the  Masonic  drama  is 
so  general,  that  the  Verbal  Landmark  declares,  "No 


47 

man  should  ever  enter  upon  any  great  and  important 
undertaking  without  first  invoking  the  blessings  of 
Deity."  Prayer,  as  understood  in  the  Masonic  theory, 
is  the  application  of  want  to  Him  who  only  can  relieve 
it;  the  voice  of  sin  to  Him  who  only  can  pa'rdon  it.  It 
is  the  urgency  of  poverty,  the  prostration  of  humility, 
the  fervency  of  penitence,  the  confidence  of  trust.  It  is 
not  eloquence,  but  earnestness;  not  the  definition  of 
helplessness,  but  the  feeling  of  it ;  not  figures  of  speech, 
but  compunction  of  soul.  It  is  the  "  Lord  save  us,  we 
perish,"  of  Peter — the  cry  of  faith  to  the  ear  of  mercy. 
Adoration  is  the  noblest  employment  of  created  beings; 
confession  the  natural  language  of  guilty  creatures;  grat- 
itude the  spontaneous  expression  of  pardoned  sinners. 

Prayer  is  desire.  It  is  not  a  conception  of  the  mind, 
nor  a  mere  effort  of  the  intellect,  nor  an  act  of  the 
memory;  but  an  elevation  of  the  soul  toward  its  Maker, 
a  pressing  sense  of  our  own  ignorance  and  infirmity,  a 
^consciousness  of  the  perfection  of  God,  of  his  readiness 
to  hear,  of  his  power  to  help,  of  his  willingness  to  save. 
It  is  not  an  emotion  produced  in  the  senses,  nor  an 
effort  wrought  in  the  imagination ;  but  a  determination 
of  the  will,  an  effusion  of  the  heart.  Prayer  is  the 
guide  to  self-knowledge,  by  prompting  us  to  look  after 
our  sins,  in  order  to  pray  against  them;  a  motive  to 
vigilance,  by  teaching  us  to  guard  against  those  sins 
which,  through  self-examination,  we  have  been  enabled  to 
detect. 

Prayer  is  an  act  both  of  the  understanding  and  of  the 
heart.  The  understanding  must  apply  itself  to  the 
knowledge  of  the  divine  perfections,  or  the  heart  will 
not  be  led  to  the  adoration  of  them.  It  would  not  be 


48  THE   FELLOW   CRAFT. 

a  reasonable  service  were  the  mind  excluded.  It  must 
be  rational  worship,  or  the  human  worshiper  would  not 
bring  to  the  service  the  distinguishing  faculty  of  his  na- 
ture, which  is  reason.  It  must  be  spiritual  worship,  or 
it  would  want  the  distinctive  quality  to  make  it  accept- 
able to  Him  who  has  declared  that  he  will  be  worshiped 
Jn  spirit  and  in  truth. 

Prayer  is  a  privilege  with  which  God  has  favored  us, 
and  a  necessary  part  of  that  obedience  which  he  has 
required  of  us  to  "pray  without  ceasing;  in  every  thing 
by  prayer  and  supplication  with  thanksgiving,  letting 
our  requests  be  made  known  unto  God." 

THE  SQUARE. — In  all  languages,  the  idea  Masonically 
conveyed  by  this  emblem  has  an  expression.  The  poet 
has  done  for  the  Masonic  Order  what  was  desired,  in 
the  following  lines: 

We  meet  upon  the  Level  and  we  part  upon  the  Square; 
What  words  of  precious  meaning  those  words  Masonic  are! 
Come,  let  us  contemplate  them,  they  are  worthy  of  a  thought, 
Tu  the  very  soul  of  Masonry  those  precious  words  are  wrought. 

We  meet  upon  the  Level,  though  from  every  station  come, 
The  rich  man  from  his  mansion,  and  the  poor  man  from  his  home : 
For  the  one  must  leave  his  greatness  outside  the  Mason's  door, 
While  the  other  finds  his  level  upon  the  checkered  floor. 

We  part  upon  the  Square,  for  the  world  must  have  its  due; 
We  mingle  with  the  multitude,  a  faithful  band  and  true^ 
But  the  influence  of  our  gatherings  in  Masonry  is  green; 
And  we  long  upon  the  Level  to  renew  the  happy  scene. 

There's  a  world  where  all  are  equal ;  we  are  hurrying  toward  it  fast: 
We  tihall  meet  upon  the  Level  there,  when  the  gates  of  death  ars 

pass'd ; 

We  shall  stand  before  the  Orient,  and  our  Master  will  be  there, 
To  try  the  blocks  we  offer  with  his  own  unerring  Square. 


PRAYER.  49 

We  shall  meet  upon  the  Level  there,  but  never  thence  depart; 
There 's  a  Mansion — 't  is  all  ready  for  each   trusting,  faithful 

heart ; 

There's  a  Mansion  and  a  welcome,  and  a  multitude  is  there, 
Who  have  met  upon  the  Level,  and  been  tried  upon  the  Square. 

Let  us  meet  upon  the  Level,  then,  while  laboring  patient  here; 
Let  us  meet  and  let  us  labor,  though  the  labor  be  severe; 
Already  in  the  western  sky  the  signs  bid  us  prepare 
To  gather  up  our  Working  Tools,  and  part  upon  the  Square. 

Hands  round,  ye  faithful  Masons,  in  the  bright,  fraternal  chain : 
We  part  upon  the  Square  below  to  meet  in  heaven  again; 
0  what  words  of  precious  meaning  those  words  Masonic  are — 

We  meet  upon  the  Level,  and  we  part  upon  the  Square ! 

• 

The  ways  of  science  are  beautiful.  Knowledge  is  at- 
tained by  degrees.  Wisdom  dwells  with  contemplation. 
There  are  we  to  seek  her.  Though  the  passage  be  diffi- 
cult, the  further  we  proceed  the  easier  it  will  come. 

If  we  are  united,  our  society  will  flourish.  Let  all 
things  give  place  to  peace  and  good  fellowship.  Uniting 
in  the  grand  design,  let  us  be  happy  in  ourselves,  and 
endeavor  to  contribute  to  the  happiness  of  others.  Let 
us  promote  the  useful  arts,  and  by  them  mark  our  supe- 
riority and  distinction.  Let  us  cultivate  the  moral  vir- 
tues, and  improve  in  all  that  is  good  and  amiable.  Let 
the  genius  of  Masonry  preside  over  our  conduct,  and 
under  its  sovereign  sway  let  us  act  with  becoming  dig- 
nity. Let  our  recreations  be  innocent  and  pursued  with 
moderation.  Never  let  us  expose  our  character  to  de- 
rision. Thus  shall  we  act  in  conformity  with  our  pre- 
cepts, and  support  the  name  we  have  always  borne,  of 
being  a  reputable,  a  regular,  and  a  uniform  society. 

THE  LEVEL. — The  pride  of  birth,  talent,  and  circum- 
4 


50  THE   FELLOW    CRAFT. 

stances  which  so  powerfully  affect  the  mind  of  their  pos- 
sessors forms  the  most  serious  obstacle  with  which  the 
Masonic  laborer  has  to  contend.  To  assist  him  in  a  task 
in  which  so  many  fail,  the  Level  is  presented  to  him,  and 
its  emblematical  meaning  expounded.  He  is  admonished 
that  our  entrance  upon  earth,  as  well  as  our  exit,  is 
humble;  that  the  inclemencies  of  life  equally  afflict  us; 
that  the  baleful  passions  of  human  nature  know  no  dis- 
tinctions of  rank;  that  sorrow,  sickness,  disease,  and 
mental  afflictions  are  equally  distributed;  that,  in  truth, 
all  mankind  do  "stand  upon  a  Level,"  so  far  as  their 
relations  to  the  Author  of  their  being  is  concerned. 
These  thoughts  are  calculated  to  level  our  pride  with 
the  plane  on  which  God  has  designed  us  to  move.  In 
the  burial  service  of  Masonry  the -reference  to  the  Level 
is  exceedingly  appropriate.  In  the  installation  ceremonies 
it  is  said :  "  The  Level  demonstrates  that  we  are  descended 
from  the  same  stock,  partake  of  the  same  nature,  and 
share  the  same  hope;  because  a  time  will  come,  and  the 
wisest  know  not  how  soon,  when  all  distinctions  but  that 
of  goodness  will  cease,  and  Death,  the  grand  leveler  of 
human  greatness,  reduce  us  to  the  same  state."  The 
remarks  made  upon  the  emblem  of  "the  right  angle, 
horizontal,  and  perpendicular,"  upon  a  preceding  page, 
may  be  used  here. 

The  qualifications  necessary  to  form  a  worthy  member 
of  our  Order  are  a  wise  philanthropy,  pure  morality,  in- 
violable secrecy,  and  a  taste  for  the  polite  arts. 

I.  Our  Philanthropy. — An  ancient  maxim  was  that 
the  whole  world  is,  in  effect,  a  great  republic,  of  which 
every  nation  is  a  family,  and  every  particular  person  a 
child.  To  revive  and  spread  abroad  this  maxim,  drawn 


THE   LEVEL.  51 

from  the  nature  of  man,  is  one  of  the  ends  of  our  es- 
tablishment. We  wish  to  unite  all  men  of  an  agreeable 
humor  and  enlightened  understanding,  not  only  by  the 
love  of  the  polite  arts,  but  still  more  by  the  great  prin- 
ciples of  virtue.  From  such  a  union  the  interests  of 
the  Fraternity  become  the  interests  of  all  mankind. 
From  such  every  nation  may  draw  solid  knowledge,  and 
all  the  subjects  of  different  kingdoms  may  unite  without 
jealousy,  live  without  disorder,  and  mutually  love  one 
another  without  renouncing  their  country.  Freemasonry 
instructs  in  our  duty  to  the  Supreme  Architect  of  the 
universe,  to  our  neighbors,  and  to  ourselves.  It  instructs 
us  to  be  peaceable  citizens  to  the  civil  powers,  and  never 
to  be  concerned  in  plots  and  conspiracies  against  the 
well-being  of  the  nations.  It  teaches  truth,  peace,  and 
concord.  It  bids  us  open  our  ears  to  the  cries  of  the 
unfortunate,  and  to  extend  our  hands  to  them  with  the 
cup  of  consolation.  It  unites  men  of  all  nations  in  one 
affectionate  band  of  brotherhood.  It  shows  us  that  we 
are  all  upon  a  level,  and  that  merit  is  the  only  just  dis- 
tinction. It  orders  us  to  live  within  compass,  and  al- 
ways to  act  upon  the  square  with  the  world  and  with 
one  another.  It  is  not  gloomy,  but  cheerful.  It  forbids 
intemperance,  but  encourages  rational  mirth  and  innocent 
pleasure.  In  short,  it  is  a  superstructure  fixed  with 
solid  firmness  on  the  broad  basis  of  moral  and'  social 
virtue. 

II.  Our  Morality. — Sound  morality  is  the  second  dis- 
position required  in  our  society.  Let  a  man's  religion 
or  mode  of  it  be  what  it  will,,  we  do  not  exclude  him 
from  the  benefits  and  advantages  of  oar  Order,  provided 
he  believes  in  the  glorious  Architect  of  heaven  and  earth, 


52  THE" FELLOW   CRAFT. 

and  practices  the  sacred  duties  of  morality.  We  are 
directed  to  expand  our  hearts  with  the  most  generous 
sentiments,  to  root  out  bigotry,  and  stop  the  cruel 
hand  of  persecution.  We  are  bid  to  unite  with  virtuous 
men  of  the  most  distant  countries  and  opposite  opinions ; 
to  unite  with  them  in  the  firm  and  pleasing  bond  of  fra- 
ternal love;  to  regard  them  with  the  truest  affection. 

As  a  severe,  cruel,  gloomy,  and  unsociable  philosophy 
disgusts  men  with  virtue,  we  are  desirous  of  rendering 
it  amiable  by  the  allurements  of  innocent  pleasures, 
agreeable  music,  pure  joy,  and  rational  gayety.  Our  sen- 
timents are  not  what  the  profane  world  and  ignorant 
vulgar  imagine  them  to  be;  all  the  vices  of  the  heart  are 
banished  from  them,  as  well  as  irreligion,  libertinism,  ex- 
cess and  debauchery. 

We  banish  from  our  Lodge  every  dispute  which  may 
tend  to  alter  the  tranquillity  of  the  mind  and  gentleness 
of  the  manner,  or  to  destroy  those  sentiments  of  friend- 
ship and  that  perfect  harmony  to  be  found  only  in  the 
retrenching  all  indecent  excesses  and  discordant  pas- 
sions. 

The  obligations  that  are  laid  upon  us  are  to  protect 
3ur  brethren  by  our  authority,  to  enlighten  them  by  our 
understanding,  to  edify  them  by  our  virtues,  to  sacrifice 
every  personal  resentment  toward  them,  and  diligently 
to  seek  for  every  thing  that  will  best  contribute  to  the 
peacej  concord,  and  credit  of  our  society. 

III.  Our  Secrecy. — We  have  secrets  among  us.  They 
compose  a  language  sometimes  mute  and  sometimes  very 
eloquent,  to  be  communicated  at  the  greatest  distance, 
and  to  know  our  brethren  by,  let  their  country  or  their 
language  be  what  it  may.  What  has  scarcely  happened 


THE   LEVEL.  53 

to  any  other  society  has  happened  to  us.  Our  Lodges 
have  been  established  in  and  are  now  spread  over  all 
polite  nations,  and  yet  among  so  great  a  multitude  of 
men,  no  brother  has  ever  yet  betrayed  our  secrets.  Dis- 
positions the  most  volatile,  the  most  indiscreet,  and  the 
least  trained  up  to  secrecy,  learn  this  great  science  as 
soon  as  they  enter  among  us.  So  great  an  empire  over 
the  mind  has  this  idea  of  brotherly  union !  This  invio- 
lable secrecy  powerfully  contributes  to  link  together  the 
subjects  of  different  kingdoms,  and  to  facilitate  and  ren- 
der mutual  between  them  the  communication  of  benefits. 
We  have  many  examples  in  the  annals  of  our  Order 
of  brethren  traveling  into  foreign  parts,  and,  finding 
themselves  distressed,  have  made  themselves  known  to 
our  Lodges  and  received  all  needful  assistance.  We  are 
connected  by  solemn  promises :  if  any  one  should  fail  in 
the  solemn  promises  that  connect  us,  there  is  no  greater 
punishment  than  the  remorse  of  conscience,  the  infamy 
of  perfidy,  and  expulsion  from  our  society. 

To  prevent  the  abuses  that  befell  the  fraternities  of 
Greece  and  Egypt,  women  are  excluded  from  our  Order. 
It  is  not  that  we  do  not  pay  a  natural  and  due  regard 
to  that  most  beauteous  part  of  the  creation,  or  that  we 
are  unjust  enough  to  look  upon  them  as  incapable  of 
secrecy,  but  because  their  presence  might  insensibly 
alter  the  purity  of  our  maxims  and  our  manners.  We 
are  afraid  that  Love  would  enter  with  them,  and  draw  us 
to  his  flowery,  tempting  paths,  where  Jealousy  would  dif- 
fuse his  venom  -through  our  hearts,  and  from  affectionate 
brethren  transform  us  into  implacable  rivals. 

IV.  Our  Taste  for  the  Polite  Arts. — The  fourth  qual- 
ification necessary  to  enter  into  our  Order  is  a  taste  for 


51  THE    FELLOW   CRAFT. 

useful  science  and  liberal  arts  of  every  kind.  These 
improve  the  heart  as  much  as  the  understanding.  They 
moderate  the  selfish  affections,  sweeten  and  harmonize 
the  temper,  and  the  better  fit  men  for  social  happiness, 
that  happiness  which  Freemasonry  most  zealously  en- 
deavors to  promote. 

THE  PLUMB. — It  only  needs  a  glance  at  a  "  bowed 
and  tottering  wall,"  or  a  building  inclining  sensibly 
from  the  perpendicular,  or,  what  is  more  common  and 
far  more  painful,  a  human  being  of  either  sex,  wandering 
from  the  paths  of  rectitude,  to  learn  the  lesson  of  this 
emblem.  The  Plumb-line  seems  designed  by  the  Author 
of  virtue  to  teach  us  what  safety  there  is  in  truth. 

Who  wears  the  Plumb,  behold  how  true 
His  words  and  walk !  and  could  we  view 

The  chambers  of  his  soul, 
Each  thought  enshrined,  so  pure,  so  good, 
By  the  stern  line  of  rectitude, 

Points  upward  to  the  goal. 

The  Plumb  admonishes  us  to  walk  uprightly  in  our 
several  stations;  to  hold  the  scale  of  justice  in  equal 
poise;  to  observe  the  just  medium  between  intemperance 
and  pleasure,  and  to  make  our  passions  and  prejudices 
coincide  with  the  line  of  our  duty.  It  is  the  interior  of 
moral  rectitude,  teaching  us  to  avoid  dissimulation  in 
conversation  and  action,  and  to  direct  our  paths  to  the 
path  which  leads  to  immortality.  Read  here  the  remarks 
upon  a  previous  page  relative  to  the  emblem  of  "the 
right  angle,  the  horizontal,  and  the  perpendicular." 

RECEPTION  ON  THE  SQUARE. — As  we  remarked  on  a 
preceding  page,  under  the  head  "Theory  of  the  Fellow 


TUB    ATTENTIVE    EAR,    ETC.  55 

Craft,'-'  this  degree  is  in  strictness  the  working  degree  of 
the  institution.  All  its  analogies  relate  to  labor  and  pil- 
grimage. The  Fellow  Crafts  came  from  Phoenicia  to  erect 
the  temples  and  other  stately  edifices  of  Solomon ;  we  en- 
gage to  erect  more  stately  edifices  for  our  King — "the 
King  of  kings  and  Lord  of  lords."  No  effort  is  spared  to 
impress  upon  the  Fellow  Crafts  that  "they  should  eat  no 
man's  bread  for  naught;"  and  amongrthe  methods  em- 
ployed is  the  application  of  the  Square.  To  try  the 
works  of  every  Mason,  the  Square  is  presented  as  the 
probation  of  his  life,  proving  whether  his  works  are  reg- 
ular and  uniform  or  not. 

Who  wears  the  Square  upon  his  breast^ 
Does  in  the  sight  of  God  attest, 

And  in  the  face  of  man, 
That  all  his  actions  will  compare 
With  the  Divine,  the  unerring  Square, 

That  squares  great  virtue's  plan. 

Masons  should  be  of  one  principle  and  one  rank  with- 
out the  distinctions  of  pride  and  pageantry;  intimating 
that  from  high  to  low  the  minds  of  Masons  should  be 
inclined  to  good  works,  above  which  no  man  stands  ex- 
alted by  his  fortune. 

THE  ATTENTIVE  EAR,  THE  INSTRUCTIVE  TONGUE,  THE 
FAITHFUL  BKEAST. — The  use  of  these  three  emblems  is 
so  natural  as  scarcely  to  require  comment.  Information 
upon  all  the  inculcations  of  Masonry  is  chiefly  acquired 
through  the  attentive  ear,  both  the  eye  and  the  hand  being 
subordinate  to  that.  Ignorance  is  the  secret  of  indo- 
lence in  Masonry :  the  idle  relish  not,  because  they  know 
aot.  Though  the  mine  is  rich,  they  have  never  pene- 


56  THE   FELLOW   CRAFT. 

trated  to  its  bed  of  golden  treasures.  Strange  that  any 
men,  too  careless  to  moralize,  or  too  stupid  to  discern, 
should  enter  the  porch  of  Masonry  only  to  fall  asleep  in 
the  arms  of  indolence  and  dullness. 

It  is  a  marked  truth  in  the  operations  of  Masonry, 
that  he  who  has  the  instructive  tongue  is  ever  ready  to 
communicate  the  science  to  those  entitled  to  receive  it. 
The  genius  that  conducted  him  through  the  mystic  temple 
inspired  him  with  all  the  virtues  of  the  institution^  The 
annals  of  the  Order  are  full  of  the  names  of  those  whose 
ready  and  silvery  tongue  found  no  subjects  more  worthy 
to  be  expatiated  upon  than  those  connected  with  Free- 
masonry. 

The  third  of  this  splendid  trio  is  the  faithful  breast. 
Of  all  societies,  this  has  been  the  most  distinguished  for 
the  inviolable  secrecy  which  its  members  have  preserved. 
Neither  the  thunders  of  the  Vatican,  nor  the  tortures  of 
the  Inquisition,  nor  the  fierce  demands  of  a  depraved 
public  opinion,  have  succeeded  in  extorting  from  the 
faithful  breast  those  things  so  solemnly  deposited  there. 

HOPE. — We  have  in  no  author  so  .good  a  definition  of 
this  emblem  as  that  by  the  Apostle  Paul,  in  his  declara- 
tion "that  by  two  immutable  things,  in  which  it  was  im- 
possible for  God  to  lie,  [referring  to  his  promise  and  his 
oath^\  we  might  have  a  strong  consolation,  who  have  fled 
for  refuge,  to  lay  hold  of  the  hope  set  before  us,  which 
hope  we  have,  as  an  anchor  of  the  soul,  both  sure  and 
steadfast,  and  which  entereth  into  that  within  the  veil." 
The  same  eloquent  writer  in  another  passage  declares: 
"We  are  saved  by  hope;  if  we  hope  for  that  which  we 
see  not,  then  do  we  with  patience  wait  for  it."  The 
Psalmist  has  declared,  "  Happy  is  he  whose  hope  is  in  the 


JACHIN   AND    BOAZ.  57 

Lord  his  God."  His  son,  the  wise  King,  adds:  "The 
righteous  hath  hope  in  his  death."  The  Prophet  Joel 
avers  "  the  Lord  will  be  the  hope  of  his  people,  and  the 
strength  of  the  children  of  Israel." 

As  we  sit  in  our  respective  places  in  the  Lodge,  arid 
look  upon  the  open  Word  in  the  midst,  we  may  deem 
that  there  is  a  treasury  of  hopes  contained  in  that  book, 
both  for  this  world  and  that  which  is  to  come.  The 
dealings  of  God  with  his  ancient  people  afford  a  sure 
foundation  that  he  who  is  unchangeable  in  justice,  good- 
ness, and  mercy,  can  not  fail  to  render  to  those  who,  by 
patient  continuance  in  well-doing,  shall  merit  his  favor, 
all  needed  blessings.  These  are  the  inculcations  of  the 
emblem  of  Hope. 

JACHIN  AND  BOAZ. — It  can  not  be  doubted  that  the 
most  striking  and  attractive  objects  to  a  person  approach- 
ing the  Temple  up  Mount  Moriah  were  the  brazen  Pil- 
lars upon  the  east.  Whether  to  the  stranger,  who  only 
considered  them  as  architectural  ornaments,  or  to  the  in- 
formed Israelite,  who  read  in  their  names,  dimensions, 
cavities,  and  ornaments  many  of  the  most  useful  incul- 
cations in  his  religious  code,  these  Pillars  were  the  first 
to  catch  the  eye  and  the  last  to  fade  upon  the  memory. 
The  height  of  these  transcendent  spires  is  variously  given 
at  eighteen  and  thirty-five  cubits  :  the  latter  is  the  more 
likely,  whether  we  estimate  the  due  proportion  between 
the  diameter  four  cubits,  or  the  magnitude  of  the  great 
building  before  which  they  stood.  Nothing  less  than 
thirty-five  cubits  will  answer  the  requirements  of  the 
Fellow  Craft's  lecture,  which  sets  the  proportions  between 
the  heights  and  diameters  of  pillars  at  seven,  eight,  nine, 
ten,  and  ten  for  the  Tuscan,  Doric,  Ionic,  Corinthian, 


£>8  THE    FELLOW    CRAFT. 

and  Composite  Orders  respectively.  As  the  particular 
order  of  architecture  used  in  these  Pillars  is  not  given, 
we  can  not  designate  the  exact  proportion  applicable;  but 
to  none  of  them  will  a  height  of  eighteen  cubits  apply. 

The  names  of  these  grand  and  awe-inspiring  objects 
are  full  of  meaning  to  a  Freemason.  The  right  Pillar — 
that  is,  the  one  on  the  south  side  of  the  door  of  entrance — 
was  called  "  Jachin;"  literally,  "He  will  establish."  The 
left  Pillar — that  is,  the  one  on  the  north  side  of  the  door 
of  entrance — was  called  "Boaz;"  literally,  "In  it  is 
power."  Uniting  the  two  definitions  into  one,  the  allu- 
sion is  to  the  Divine  promise  that  in  strength  God  would 
perpetually  establish  the  kingdom  of  Israel  in  the  family 
of  David.  This,  in  the  Masonic  system,  implies  the  en- 
durance and  strength  of  our  institution,  which  at  the  end 
of  its  three  thousand  years  of  history  stands  more  firmly 
upon  its  basis  than  ever  before. 

The  cavity  and  ornaments  of  the  Pillars  are  equally 
emblematical.  Upon  the  chapiters  were  nets  of  checker- 
work,  wreaths  of  chain-work,  seven  upon  each  chapiter, 
also  lily-work,  and  two  hundred  pomegranates  in  rows, 
upon  each.  To  the  instructed  Israelite  passing  between 
the  Pillars,  these  symbols  betokened  the  great  lessons  of 
unity,  peace,  and  plenty,  and  taught  him  that  the  spirit 
of  unity  produces  peace,  and  that  the  combination  of 
unity .  and  peace  is  divinely  blessed  to  plenty.  The 
globes  or  pommels  upon  the  chapiters,  with  their 
proper  scientific  teachings,  conveyed  also  the  Masonic 
meaning,  expressed  upon  a  previous  page,  that  the 
charities  of  Freemasons  should  be  as  boundless  as  the 
spheres. 

THE  ANGLE   OF  90°. — The  application   of  the   right 


ENTRANCE  TO   THE   CHAMBER.  59 

angle  to  the  center  of  the  earth  illustrates  the  sphere  of 
the  Mason's  duty  and  the  restraints  which  he  should 
impose  upon  the  inclinations  of  his  heart,  not  to  wander 
beyond  the  angular  limits  of  Masonic  propriety.  Upon 
the  Angle  of  90°  the  Fellow  Craft,  metaphorically,  is 
tried,  and  happy  he  whose  life  and  conduct  shall  bear  so 
rigid  a  test.  A  very  small  deviation  from  this  angle, 
though  it  may  not  be  perceptible  to  man,  is  .distinctly  so 
to  God,  who  is  our  Divine  Master,  and  is  to  reward  us 
not  merely  according  to  the  amount  of  our  works,  but 
according  to  the  accuracy  with  which  they  adapt  them- 
selves to  the  angle  he  has  traced  out  for  us.  It  may 
be  that  the  heathen  and  the  uncultivated  denizens  of  the 
isles  are  not  prescribed  by  an  Angle  so  broad  as  that 
which  is  presented  to  us.  God  is  merciful,  and  will  not 
place  upon  any  person  more  responsibilities  than  he  has 
moral  strength  to  bear;  but  to  us  who,  in  addition  to 
the  light  of  civilization,  the  Bible  and  Christianity  have 
the  brilliancy  of  Freemasonry  shining  within  our  souls, 
it  is  hard  to  see  what  excuse  we  can  present  our  Heav- 
enly Master  in  the  Judgement-day  for  a  ^deficiency  in 
the  angular  propriety  of  our  lives.  The  Angle  of  90°  is 
emphatically  one  of  the  working  tools  of  our  profession; 
let  us  see  that  it  is  not  less  so  of  our  practice. 

THE  SECOND  SECTION. 

THE  Second  Section  of  the  Fellow  Craft's  Lecture 
treats  of  the  entrance  into  the  Middle  Chamber  of  the 
Temple;  the  objects  that  attract  the  candidate's  atten- 
tion there;  the  duty  of  a  reasonable  observance  of  the 
Sabbath-day;  the  numerous  and  valuable  studies  recom- 


60  THE    FELLOW    CRAFT. 

mended  to  his  mind;  the  rich  and  ample  wages  secured 
him  for  his  labor,  and  the  solemn  reverence  due  from 
Masons  unto  the  name  of  God.  Properly  delivered,  this 
is  the  most  dramatic  and  beautiful  ceremony  yet  treated 
upon  in  this  volume.  It  fully  justifies  us  in  claiming 
for  this  grade  of  Masonry  that  it  particularizes  circum- 
stances of  great  importance  to  the  Fraternity,  and  con- 
firms many  of  our  traditional  tenets  and  customs  by 
sacred  and  profane  record.  There  is  a  store  of  valuable 
knowledge  developed  from  this  lecture,  founded  on 
reason,  tradition,  and  the  Sacred  Record,  both  enter- 
taining and  instructive. 

OPERATIVE  AND  SPECULATIVE  MASONRY. — The  fre- 
quent use  in  this  volume  of  the  terms  "  Operative "  and 
"Speculative"  requires  an  explanation.  To  the  mem- 
bers of  this  institution  was  anciently  given  the  erection 
of  all  great  edifices.  The  secrets  of  architecture  were 
then  parts  of  the  secrets  of  Freemasonry,  and  none  could 
undertake  a  temple,  a  palace,  or  other  grand  erection, 
until  he  had  passed  the  portals  of  the  Masonic  Lodge 
and  acquired  the  scientific  knowledge  there  treasured 
up.  Then  Operative  and  Speculative  Masonry  were 
blended;  those  who  built  the  actual  temple  also  built 
the  moral  one.  But  through  the  lapse  of  ages,  the  se- 
crets of  operative  architecture  have  been  given  out  to 
the  world,  leaving  only  the  mysteries  of  the  moral  build- 
ing. Speculative  Masonry,  therefore,  contemplates  in 
theory  what  the  operative  builder  reduces  to  practice, 
and  the  tools  of  the  workmen  are  only  used  as  emblems 
in  the  construction  of  "  the  house  not  made  with  hands, 
eternal  in  the  heavens."  In  this  thought  the  following 
lines  are  conceived : 


THE    SEVENTH    DAY    OF    THE    WEEK.  61 

Darkly  hid  beneath  the  quarry, 

Masons,  many  a  true  block  lies ; 
Hands  must  shape  and  hands  must  carry, 
Ere  the  stone  the  Master  prize. 
Seek  for  it,  measure  it, 
Fashion  it,  polish  it, 
Then  the  Overseer  will  prize. 

What  though  shapeless,  rough,  and  heavy, 

Think  ye  God  his  work  will  lose  ? 
Raise  the  block,  the  strength  he  gave  ye, 
Fit  it  for  the  Master's  use. 
S-eek  for  it,  measure  it, 
Fashion  it,  polish  it, 
Then  the  Overseer  will  use. 

'T  was  for  this  our  fathers  banded; 

Through  life's  quarries  they  did  roam, 
Faithful-hearted,  skillful-handed, 
Bearing  many  a  true  block  home: 
Noticing,  measuring, 
Fashioning,  polishing, 
For  their  glorious  Temple-home. 

THE  SEVENTH  DAY  OF  THE  WEEK. — As  the  Creator 
of  all  things  has  put  it  on  record  that  he  would  have  his 
creatures  give  the  seventh  day  of  each  week  wholly  to 
him  and  his  service,  thus  commemorating  the  great  fact 
of  the  creation,  this  has  been  adopted  among  the  land- 
marks of  our  institution.  It  is  the  oldest  of  all  observ- 
ances, this  day  being  consecrated  in  the  first  division  of 
time  after  the  creation.  The  Almighty  Maker  selected 
it  for  his  own  period  of  refreshment  and  rest  after  the 
completion  of  his  labors,  and  we  in  like  manner  give 
the  hours  to  bodily  rest  and  the  refreshment  of  the  soul. 
No  Lodge  may  lawfully  meet  to  work  upon  the  Sabbath- 


62  THE    FELLOW    CRAFT. 

day,  and  no  brother  give  of  its  sacred  time  to  his  ordi- 
nary pursuits. 

The  title  given  to  the  Jewish  day  of  rest  was  "the 
Sabbath;"  it  is  from  a  Hebrew  word  signifying  rest. 
Since  the  Christian  era,  the  day  of  rest  is  called  the 
Lord's  Day,  because  it  is  now  commemorative  of  Christ's 
resurrection  from  the  dead;  and  there  is  thus  connected 
with  it  an  affectionate  remembrance  of  the  whole  char- 
acter and  offices  of  Him  to  whose  service  and  glory  it 
is  to  be  devoted.  Sunday  was  the  name  given  by  the 
heathens  to  the  first  day  of  the  week,  because  it  was  the 
day  on  which  they  worshiped  the  sun,  and  this  name,^ 
together  with  those  of  the  other  days  of  the  week,  has 
been  continued  to  our  times. 

The  sanctification  of  one-seventh  portion  of  time  by 
man  is  regarded  throughout  the  whole  of  the  Old  Testa- 
ment Scriptures  as  a  fundamental  principle  of  duty,  and 
no  sin,  except  perhaps  idolatry,  is  threatened  with  heavier 
penalties  than  Sabbath-breaking. 

The  Divine  commandment  which  stands  the  fourth  in 
the  Decalogue,  "  Remember  the  Sabbath-day  to  keep  it 
holy,"  is  founded  on  the  fact  that  the  seventh  day  was 
blessed  and  hallowed  by  God  himself,  and  that  he  re- 
quires his  creatures  to  keep  it  holy  to  him.  This  com- 
mandment is  of  universal  and  perpetual  obligation.  The 
object  to  be  accomplished  by  the  institution  is  general, 
and  applies  to  all  people  every-where  with  like  force. 
Wherever  there  is  a  human  creature  capable  of  contem- 
plating the  character  of  the  Supreme  Being,  of  studying 
his  revealed  will,  and  of  considering  his  own  immortal 
destiny,  this  commandment  requires  him  to  consecrate 
at  least  one-seventh  part  of  his  time  to  these  holy  pur- 


THREE,    FIVE,    AND    SEVfiN.  63 

poses.  The  terms  of  the  commandment  do  not  fix  the 
precise  day  in  order,  except  that  it  is  to  be  every  seventh 
day.  Tn  other  words,  it  simply  requires  that  after  six 
days  of  labor,  one  day  is  to  be  given  to  rest. 

There  is  abundant  evidence  from  history  that  the 
seventh  day  of  the  week  has  been  observed  from  the 
earliest  times  as  a  day  of  rest;  and  the  change  from 
the  seventh  to  the  first  day  does  not  in  any  degree 
change  or  impair  the  obligation  to  sanctify  a  seventh 
portion  of  our  time.  So  far  from  it,  the  sacredness  and 
glory  of  the  day  are  much  increased  by  its  association 
with  that  great  event  on  which  our  hope  of  life  and  im- 
mortality entirely  depends. 

It  seems  to  be  admitted,  by  intelligent  men  of  every 
class  and  profession,  that  the  observance  of  a  wreekly 
day  of  rest  is  as  essential  to  our  intellectual  and  physical 
as  to  our  moral  and  spiritual  nature. 

The  simple  rule  as  to  the  mode  of  observing  the  day 
seems  to  be  this:  that  there  should  be  a  cheerful  resting 
all  the  day'  from  such  worldly  employments  and  recrea- 
tions as  may  be  lawful  on  other  days,  and  the  spending 
the  whole  time  in  the  public  or  private  worship  of  God, 
except  so  much  as  may  be  occupied  by  works  of  neces- 
sity or  mercy.  To  test  the  propriety  of  any  act  or  pur- 
suit on  that  day,  it  is  only  needful  to  inquire  whether 
the  doing  of  it  will  tend  to  advance  us  in  holy  exercises 
and  affection,  and  in  preparation  for  the  heavenly  rest,  or 
whether  it  is  an  act  of  necessity  which  can  not  be  post- 
poned without  serious  injury. 

THREE,  FIVE,  AND  SEVEN. — Mystical  numbers  form 
important  parts  in  the  symbolisms  of  Freemasonry.  The 
numbers  three,  five,  and  seven  are  the  most  suggestive 


64  THE    FELLOW   CRAFT. 

of  these.  Scriptural  history  shows  how  frequently  they 
were  introduced  in  sacred  events. 

"  There  are  three  that  bear  record  in  heaven :  the 
Father,  the  Word,  and  the  Holy  Ghost,  and  these  three 
are  one."  This  passage  expresses  the  whole  theory  of 
the  Masonic  trinity.  The  three  principal  officers  of  the 
Lodge,  corresponding  with  the  three  original  degrees  in 
Masonry,  are  examples  of  the  uses  to  which  this  number 
is  applied. 

The  number  five  is  not  less  suggestive  in  the  Masonic 
rituals.  There  are  five  orders  in  architecture  that  are 
recognized  among  Freemasons:  the  Tuscan,  Doric,  Ionic, 
Corinthian,  and  Composite,  of  which  the  three  central 
ones  are  most  highly  esteemed  in  speculative  Masonry. 
There  are  five  senses  in  human  nature :  hearing,  seeing, 
touching,  smelling,  and  tasting,  of  which  the  first  three 
are  so  highly  estimated  in  the  Masonic  system,  that  no 
person  wrho  has  lost  any  one  of  them  can  lawfully  be 
made  a  Mason.  Among  the  furniture  of  the  sanctuary 
and  the  temple,  there  were  five  golden  candlesticks  on 
either  side  of  the  oracle. 

The  number  seven  has  even  more  numerous  allusions 
in  the  rituals.  There  are  seven  liberal  arts  and  sciences 
inculcated  in  the  Masonic  system ;  viz. :  grammar,  rhet- 
oric, logic,  arithmetic,  geometry,  music,  and  astronomy, 
of  which  the  fifth,  generally,  is  most  highly  estimated. 
There  are  seven  days  in  the  wreek;  the  seventh  year  was 
anciently  directed  to  be  a  sabbath  of  rest  for  all  things, 
and  the  law  was  directed  to  be  read  to  the  people.  A 
person  was  commanded  to  forgive  his  offending  brother 
seven  times,  which  our  Savior  extended  to  seventy 
times  seven.  In  the  sacrificial  service  the  blood  was 


THE   EAR   OF   CORN.  65 

sprinkled  seven  times  before  the  altar.  Solomon,  in  his 
allegory  of  the  house  of  wisdom,  says  that  it  has  seven 
pillars.  Seven  resurrections  are  enumerated  in  Scrip- 
ture. The  series  of  celestial  worlds  is  said  to  consist 
of  seven,  of  which  the  highest  is  the  most  beatific.  The 
book  of  Revelations,  the  most  symbolical  series  of  writ- 
ings extant,  embodies  nearly  all  its  mysteries  under  the 
number  seven — as  seven  churches,  seven  golden  candle- 
sticks, seven  stars,  seven  lamps  representing  the  seven 
spirits,  the  book  with  seven  seals,  the  seven  kings,  seven 
thunders,  the  dragon  with  seven  heads  and  seven  crowns, 
seven  angels  bringing  seven  plagues,  and  seven  vials  of 
wrath*  In  our  lectures,  perfection  is  likened  to  gold 
seven  times  purified  in  the  fire. 

In  the  application  of  these  numbers  in  the  Fellow 
Craft's  ritual,  lengthy  and  beautiful  discourses  upon  the 
Order  in  architecture  and  the  seven  liberal  arts  and 
sciences  are  delivered,  which,  being  found  in  the  Mon- 
itor, need  no  repetition  here. 

THE  EAR  OF  CORN. — Much  may  be  said  of  the  ex- 
pressiveness of  this  emblem,  suspended,  in  all  Well-ar- 
ranged Lodges,  over  the  Junior  Warden's  chair.  As  the 
contiguity  of  a  fall  of  water  to  a  field  of  standing  corn 
gives  vigor  to  the  plant,  so  the  graces  of  the  Divine 
Spirit  give  nourishment  to  the  good  man's  piety,  and 
make  it  fruitful.  The  Scriptural  light  thrown  upon  this 
emblem  is  that  in  the  eleventh  chapter  of  Judges.  Fifty- 
one  years  after  the  celebrated  exploit  of  Gideon  at  the 
well  Harod,  the  Ammonites  came  out  of  their  deserts 
eastward,  and  invaded  Palestine  in  great  numbers.  A 
part  of  them  came  up  into  Gilead  and  encamped  at 
Aroer.  Jephthah,  whose  residence  was  at  Mizpeh,  near 
5  . 


t)6  THE    FELLOW    CRAFT. 

by,  collected  together  an  army  from  the  surrounding 
tribes,  attacked  the  Ammonites,  achieved  a  great  victory, 
and  rescued  twenty  cities  from  their  hands  which  they 
had  taken.  By  this  heroic  deed  the  country  was  rid  of 
its  oppressors.  On  Jephthah's  return  home  occurred 
that  pathetic  tragedy  which  has  made  the  name  of  Jeph- 
thah's daughter  immortal  in  prose  and  song. 

Shortly  afterward  the  Ephraitnites,  whose  tribe  was 
located  on  the  opposite  side  of  the  river  westward,  taking 
bitter  offense  at  Jephthah  for  slighting  them  in  his  call 
for  soldiers,  or,  what  is  more  likely,  angry  that  they 
were  omitted  in  the  distribution  of  the  spoils,  crossed  the 
river  with  a  great  army  and  threatened  his  destruction. 
Jephthah  was  in  no  .whit  intimidated,  but  at  once  recalled 
his  warriors  from  their  homes,  and  defeated  the  Ephraim- 
ites.  Resolved  to  punish  them  for  their  unprovoked 
assault,  he  sent  portions  of  his  army  to  the  fords  in 
their  rear,  and  intercepting  them,  slew  all  who  attempted 
to  pass,  to  the  number  of  forty-two  thousand.  This  was 
a  blow  which  that  haughty  tribe  never  forgot. 

As  a  measure  for  identifying  the  Ephraimites  at  the 
fords,  an  ear  of  corn  was  hung  upon  a  branch  and  each 
traveler  was  requested  to  give  its  name.  The  proper 
word  in  Hebrew  for  an  ear  of  corn  is  "  Shibboleth,"  so 
pronounced  in  the  pure  language.  But  the  Ephraimites, 
having  a  patois  of  their  own,  were  unable  thus  to  express 
the  first  syllable.  They  called  it  "Sibboleth,"  just  as 
the  Arabs  pronounce  the  same  word  to  the  present  day. 
Their  defect  of  utterance  was  fatal  to  them,  for  every 
man  who  thus  named  the  ear  of  corn  was  summarily 
dispatched. 

In  relation  to  this  singular  transaction,  which  in  the 


THE   LETTER   G.  67 

vituals  of  the  Fellow  Craft  plays  a  prominent  part,  a 
celebrated  English  writer  of  the  last  century  says:  "The 
application  which  is  made  of  certain  words  among  Ma- 
sons is  as  a  testimony  of  their  retaining  their  original 
one  uninfringed,  and  their  first  faith  with  the  brother- 
hood uncorrupted.  And  to  render  their  words  and 
phrases  more  abstruse  and  secure,  they  selected  such  as 
by  acceptation  in  the  Scriptures  or  otherwise  might  puz- 
zle the  ignorant  by  a  double  implication.  Thus,  '  Shib- 
boleth/ should  we  have  adopted  the  Eleusonian  mys- 
teries, would  answer  as  an  avowal  of  our  profession,  the 
word  implying  *  ears  of  corn.3  But  taking  its  deriva- 
tive from  the  Greek  tongue,  it  is  equivalent  to  '  Colo 
lapidem/  implying  that  we  retain  and  keep  inviolate  our 
obligations  as  the  'Jurimentum  per  jovem  lapidem/ 
the  most  obligatory  oath  held  among  the  heathens." 

THE  LETTER  G. — A  brother  entering  the  Lodge  while 
at  work,  has  his  attention  turned  first  to  the  emblems 
upon  the  Altar,  of  which  one  is  the  immortal  Word  of 
God,  and  next  to  an  object  suspended  over  the  Master's 
Chair,  an  emblem  of  the  letter  G.  This  is  the  initial  let- 
ter of  the  name  of  Deity,  that  Being  before  whom  Ma- 
sons of  every  degree  bow  and  adore.  The  full  bearing 
of  this  emblem  is  conveyed  in  the  following  lines  : 

That  Name !  I  heard  it  at  my  mother's  knee, 
When  looking  up,  the  dear,  remembered  face 

Beaming  on  mine,  so  fond,  so  tenderly, 

She  prayed  that  GOD  her  little  son  would  bless. 

That  Name!  I  spoke  it  when  I  entered  here, 
And  bowed  the  knee,  as  man  in  worship  must; 

From  my  heart's  center,  with  sincerity, 
I  cried  aloud,  "In  GOD  is  all  my  trust." 


68  THE 'FELLOW  CRAFT. 

That  Name!  I  saw  it  o'er  the  Master's  chair. 

The  "Hieroglyphic  bright,"  and  bending  low, 
Paid  solemn  homage  to  the  symbol  there 

That  speaks  of  GOD,  before  whom  all  should  bow. 

That  Name!  I  whispered  at  the  Altar  here, 

When  dangers  thickened,  and  when  death  was  nigh; 

In  solemn  silence,  and  with  soul  sincere, 
I  prayed,  "  0  GOD  be  with  me,  if  I  die ! " 

That  Name !  the  last  upon  my  faltering  tongue, 
Ere  death  shall  seal  it,  it  shall  surely  be  ; 

The  pass-word  to  the  bright,  angelic  throng, 
Whose  GOD  is  GOD  to  all  eternity. 

That  Name  then,  brothers,  ever  gently  speak, 
Above  all  father's,  mother's  name,  revered  ; 

What  bounties  from  His  gracious  hand  we  take ! 
0,  be  His  honor  to  our  s6uls  endeared. 

CORN,  WINE,  AND  OIL. — The  bounties  of  our  Heavenly 
Father  have  supplied  us,  while  we  sojourn  below,. with 
all  necessary  comforts  of  food,  shelter,  and  clothing. 
The  earth  abundantly  yields  them  to  the  industrious 
laborer;  from  our  mother's  breast  we  pass  to  the  yield- 
ing sources  of  the  soil.  The  emblem  of  corn,  implying 
all  the  nutritious  fruits  of  the  earth ;  the  emblem  of  wine, 
implying  all  that  nature  affords  to  gladden  the  heart, 
and  the  emblem  of  oz7,  which  to  Oriental  nations  is  quite 
as  important  as  the  others,  represent  nature's  bounties, 
the  wages  of  practical  labor.  King  Solomon  stipulated 
to  pay  the  Temple-builders,  for  their  service,  "  twenty 
thousand  measures  of  beaten  wheat  and  twenty  thousand 
measures  of  barley,  and  twenty  thousand  baths  of  wine 
and  twenty  thousand  baths  of  oil."  Thus  bo.untifullj 
did  that  large-hearted  monarch  provide  for  those  \vh« 


THE    PERFECT    ASHLARS.  69 

should  do  him  service  in  his  erections  for  God.  Shall 
we  not  have  as  bountiful  returns  for  our  labor  ?  Toiling 
in  the  nobler  system  of  architecture,  the  building  up  of 
the  4iuman  soul,  and  laboring  under  the  supervision  of 
the  Supreme  Architect  of  the  Universe,  let  us  not  doubt 
the  liberality  of  our  Master  or  the  certainty  of  ample 
reward.  Plenty,  health,  and  peace  wait  upon  them  that 
do  the  works  of  God. 

THE  PERFECT  ASHLARS. — The  spirit  of  this  whole  sec- 
tion is  conveyed  in  the  following  lines : 

The  sunbeams  from  the  eastern  sky 
Flash  from  yon  blocks  exalted  high, 

And  on  their  polished  fronts  proclaim 
The  framer  and  the.  builder's  fame. 

Glowing  beneath  the  fervid  noon, 
Yon  marble  dares  the  southern  sun; 

Yet  tells  that  wall  of  fervid  flame, 
The  framer  and  the  builder's  fame. 

The  chastened  sun  adown  the  west, 

Speaks  the  same  voice  and  sinks  to  rest; 

No  sad  defect,  no  flaw  to  shame 
The  framer  and  the  builder's  fame. 

Beneath  the  dewy  night,  the  sky 

Lights  up  ten  thousand  lamps  on  high; 

Ten  thousand  lamps  unite  to  name 
The  framer  and  the  builder's  fame. 

Perfect  in  line,  exact  in  square, 

These  Ashlars  of  the  Craftsmen  are; 

They  will  to  comvng  time  proclaim 
The  framer  and  the  builder's  fame. 


70  THE    PERFECT   ASHLARS. 

The  best  specimen  of  a  Perfect  Ashlar  presented  in 
the  Masonic  ranks,  in  this  country,  is  George  Washing- 
ton. He  was  indeed  a  paragon  in  Freemasonry,  an  ex- 
emplar of  its  virtues  and  its  graces.  There  is  no  degree 
of,  moral  improvement  suggested  by  Masonic  teachings- 
to  which  he  did  not  aspire,  and  few  to  which  he  had  not 
attained.  His  life  as  a  citizen,  a  statesman,  and  a  pa- 
triot, the  wbrld  has  by  heart;  his  career  as  a  Freemason 
is  not  less  wrorthy  of  admiration  and  respect.  In  the 
pressure  of  a  long  and  doubtful  war,  when  his  faculties 
were  concentrated  in  the  never-ceasing  details  of  com- 
mand, he  was  ever  ready  to  turn  his  thoughts  to  the 
claims  of  a  distressed,  worthy  brother,  prompt  to  attend 
Lodge  meetings,  happy  to  .respond  to  Masonic  cour- 
tesies. 

The  bust  or  portrait  of  Washington  should  be  placed 
conspicuously  in  every  Lodge-room.  Not  only  should 
we  become  familiar  with  those  majestic  features  at  our 
dwellings,  but,  in  conjunction,  with  the  emblems  of  the 
Lodge,  they  should  appear  the  brightest  and  most  sig- 
nificant emblem  of  them  all. 


THE  MASTER  MASON. 


0  DEATH,  thy  hand  is  weighty  on  the  breast 

Of  him  who  lies  within  thy  grasp ! 
No  power  can  raise  the  captive  from  his  rest 

Whom  thy  strong  hand  doth  clasp. 

The  tears  of  broken  hearts  do  fall  in  vain : 
Their  sighs  are  wasted  o'er  the  grave; 

Thou  laugh'st  to  scorn  the  solemn  funeral  strain, 
For  there  is  none  to  save. 

From  age  to  age,  mankind  hath  owned  thy  sway- 
Submissive  bowed  beneath  thy  hand; 

The  hoary  head,  the  infant  of  a  day, 
The  loveliest  of  the  band. 

And  thou  hast  struck  the  true  and  faithful  now, 

The  model  of  Masonic  faith  ; 
It  was  a  cruel  and  a  dastard  blow, 

0  stern,  unyielding  death! 

Yet,  boastful  monster,  ye  shall  have  release, 

Thy  weighty  hand,  relentless  power, 
Shall  be  withdrawn,  and  all  thy  mockings  cease, 

And  all  thy  triumphs  o'er. 

The  Lion  of  the  Tribe  of  Judah  comes — 

See  in  the  heavenly  east  the  sign  ! 
To  rend  the  sepulchers,  disclose  the  tombs, 

And  place  thee,  monster,  in  1 


THE  MASTER  MASON. 


THE  FIRST  SECTION. 

THE  THEORY  OF  THE  DEGREE  OF  MASTER 
MASON. 

THE  Degree  of  Master  Mason  is  suggestive  of  gov- 
ernment over  men.  The  Apprentice  and  the  Fellow 
Craft  draw  the  materials  from  quarry  and  forest,  shape 
them,  remove  them  to  the  places  designed  for  them,  and 
raise  them  to  the  wall:  this  is  physical  labor.  All  this 
requires  a  designing  head,  a  draughtsman,  and  a  superin- 
tendent, and  this  is  the  Master  Mason.  The  same  ne- 
cessity exists  in  Speculative  or  Moral  Masonry. 

To  the  Master  Mason  were  intrusted  the  secrets  of 
architecture,  plans,  measurements,  and  estimates,  the 
weight,  tenacity,  and  durability  of  materials,  and  all  that 
learning  needful  to  transform  rude  stones  and  the  trunks 
of  trees  into  edifices  that  should  be  the  wonder  and  de- 
light of  the  earth.  With  such  transcendent  privileges 
there  was  coupled  a  heavy  burden  of  covenants,  and  he 
was  expected  to  exemplify  before  his  fellow-laborers 
every  virtue  and  grace  symbolized  on  the  Trestle-Board 
of  the  Master  Builder. 
(73) 


74  THE    MASTER   MASON. 

A  late  writer  has  elegantly  said :  We  have  seen  the 
type  of  man  complete  in  moral  worth  and  intellectual 
culture.  What  more  is  left?  Communion  with  ^  his 
Maker.  The  mere  knowledge  of  Deity  is  that  of  our 
august  Creator,  whom  we  are  to  reverence  and  in  whom 
alone  we  are  to  put  our  trust.  But  we  have  not  yet 
seen  Him  walking  upon  the  earth  and  holding  open  com- 
munion with  the  sons  of  men.  Man  has  not  been  enno- 
bled by  personal  contact  with  the  All-Holy.  Let  us 
suppose  three  brethren,  types  respectively  of  moral,  in- 
tellectual, and  physical  perfection,  joined  together  in 
holy  fellowship,  which  should  make  their  very  souls  as 
one,  might  they  not  in  mystic  union  call  upon  the  great 
and  sacred  name  of  Deity  and  receive  an  answer  to  their 
prayer  ?  That  such  an  idea  did  prevail,  we  have  suffi- 
cient proof,  and  it  is  to  this,  rather  than  to  any  mere 
utilitarian  views,  that  we  are  to  look  for  the  rule  which, 
in  a  purely  speculative  institution,  so  sternly  demands 
physical  as  well  as  moral  and  intellectual  integrity. 

The  Degree  of  Master  Mason  is  a  type  of  the  com- 
munion of  man  with  God.  Long  before  the  incarnation 
of  that  great  Being  was  the  hope  entertained  of  seeing 
Him  with  mortal  eyes,  and  no  exertions  were  deemed 
too  great  to  insure  that  consummation.  With  us  these 
ideas  are  but  a  type,  for  we  have  that  realization  so 
longed  for  by  the  brethren  of  old.  And  yet,  as  a 
type,  how  interesting  it  is  to  look  back  upon  their 
struggles  to  look  forward  into  what  is  now  so  bright 
and  clear ! 

We  now  find  man  complete  in  morality  and  intelli- 
gence, with  the  story  of  religion  added,  to  insure  him  of 
the  protection  of  the  Deity,  and  guard  him  against  ever 


THE  COMPASS.  75 

going  astray.  These  three  degrees  thus  form  a  perfect 
and  harmonious  whole. 

THE  COMPASS. — The  use  of  the  Compass,  whose  beau- 
tiful allegory  was  explained  in  a  preceding  grade,  is 
peculiarly  adapted  to  the  present  Degree.  Within  its 
extreme  points,  when  properly  extended,  are  found  the 
grand  principles  of  Friendship,  Morality,  and  Brotherly 
Love.  No  subject  can  more  properly  engage  the  atten- 
tion than  the  humane  and  generous  feelings  planted  by 
nature  in  the  human  breast.  Friendship  is  traced 
through  the  circle  of  private  connections  to  the  grand 
system  of  universal  philanthropy,  but  the  Brotherly 
Love  so  well  known  to  the  Masonic  family  is  one  of  the 
purest  emanations  of  earthly  friendship.  A  community 
of  sentiment  and  feeling  creates  a  community  of  interest, 
cultivated  and  cherished  by  every  brother. 

Morality  is  practical  virtue,  of  which  so  much  is  said 
in  the  preceding  degrees.  It  is  the  journey  of  Wisdom, 
pursuing  and  disseminating  happiness.  It  is  no  cold 
speculation,  but  a  living  principle.  Saint  John,  himself 
one  of  the  purest  exemplars  of  these  three  virtues,  has 
left  it  on  record,  that  if  a  man  say,  I  love  God,  and 
hateth  his  brother,  lie  is  a  liar;  for  he  that  loveth  not 
his  brother,  whom  he  hath  seen,  how  can  he  love  God, 
whom  he  hath  not  seen?  Beloved,  if  God  so  loved  us, 
«ve  ought  also  to  love  one  another;  and  this  command- 
ment have  we  from  Him,  That  he  who  loveth  God,  love 
his  brother  also.  So  sings  the  Masonic  lyrist : 

By  one  God  created,  by  one  Savior  saved, 
By  one  Spirit  lighted,  with  one  mark  engraved, 
We  learn  through  the  wisdom  our  spirits  approve, 
To  cherish  the  spirit  of  Brotherly  Love. 


76  THE   MASTER   MASON. 

In  the  land  of  the  stranger  we  Masons  abide, 
In  forest,  in  quarry,  on  Lebanon's  side; 
Yon  Temple  we  build  it,  its  plan  's  from  above, 
And  we  labor  supported  by  Brotherly  Love. 

Though  the  service  be  hard,  and  the  wages  be  scant, 
If  the  Master  accept  it,  our  hearts  are  content; 
The  prize  that  we  toil  for,  we  '11  have  it  above, 
When  the  Temple's  completed,  in  Brotherly  Love. 

Yes,  yes,  though  the  week  may  be  long,  it  will  end; 
Though  the  Temple  be  lofty,  the  key-stone  will  stand; 
And  the  Sabbath,  blest  day,  every  thought  will  remove, 
Save  the  memory  fraternal  of  Brotherly  Love. 

THE  ALTAR. — The  sacrifices  made  upon  the  Masonic 
Altar  are  the  bloodless  offerings  of  the  soul.  David 
describes  them  when  he  says,  "The  sacrifices  of  God 
are  a  broken  spirit;  a  broken  and  a  contrite  heart,  0 
God,  thou  wilt  not  despise."  These  may  be  individual- 
ized as  sacrifices  of  our  own  will,  of  feelings  of  contempt, 
anger,  and  hatred;  of  tale-bearing  and  indiscretion;  of 
selfishness  and  the  indulgence  of  our  passions.  Such 
are  the  offerings  made  upon  the  open  Law  and  in  front 
of  the  emblem  of  the  letter  G. 

Friendship,  on  wing  etherial  flying  round, 
Stretches  her  arm  to  bless  the  hallowed  ground; 
Humanity,  well  pleased,  here  takes  her  stand, 
Holding  her  daughter,  Pity,  by  the  hand; 
Here  Charity,  which  soothed  the  widow's  sigh, 
And  wipes  the  dew-drop  from  the  orphan's  eye; 
Here  stands  Benevolence,  whose  large  embrace 
Uncircumscribed  takes  in  the  human  race; 
She  sees  each  narrow  tie,  each  private  end, 
Indignant,  Virtue's  universal  friend; 
Scorning  each  frantic  zealot,  bigot  tool, 
She  stamps  on  Masons'  breasts  her  Golden  Rule. 


THE   TROWEL.  77 

THE  TROWEL. — The  Master  Mason  is  not  restricted  to 
a  single  implement,  or  set  of  implements,  for  his  mystic 
work;  but  the  most  appropriate  tool  in  his  department 
is  the  Trowel — the  emblem  of  peace — used  to  spread  the 
cement  of  brotherly  love  and  affection ;  that  cement 
which  unites  us  into  one  sacred  band  or  society  of 
friends  and  brothers,  amongst  whom  no  contention 
should  ever  exist  save  that  noble  contention,  or  rather 
emulation,  of  who  best  can  work  and  best  agree.  The 
parts  of  a  building  can  not  be  united  without  proper  ce- 
ment; no  more  can  the  social  compact  be  maintained 
without  the  binding  influence  of  love. 

CHARITY. — So  much  has  been  said  in  other  pages  of 
this  volume  upon  Charity,  or  more  properly  Love,  that 
it  would  be  superfluous  to  enlarge  further  upon  this  sub- 
ject. No  one  has  so  clearly  defined  it  as  the  Apostle 
who  so  thoroughly  experienced  it,  the  Evangelist  John. 
His  soul  was  filled  with  this  divine  emanation  when  he 
wrote,  "He  that  loveth  his  brother  abideth  in  the  light, 
and  there  is  none  occasion  of  stumbling  in  him."  "We 
know  that  we  have  passed  from  death  unto  life,  because 
we  love  the  brethren."  "Let  us  not  love  in  word, 
neither  in  tongue,  but  in  deed  and  truth."  "Brethren, 
let  us  love  one  another,  for  love  is  of  God,  and  every  one 
that  loveth  is  born  of  God  and  honoreth  God.  He  that 
loveth  not,  honoreth  not  God,  for  God  is  love."  "Breth- 
ren, if  God  so  loved  us,  we  ought  also  to  love  one 
another." 

Under  the  term  "  Charity,"  the  Apostle  Paul,  in  a 
masterly  summing-up  of  the  subject,  writes:  "Though  I 
speak  with  the  tongues  of  men  and  of  angels,  and  though 
I  have  the  gift  of  prophesy,  and  understand  all  mysteries 


78  THE    MASTER   MASON. 

and  all  knowledge,  and  though  I  bestow  all  iny  goods  to 
feed  the  poor,  and  though  I  give  my  body  to  be  burned, 
and  have  not  charity,  it  profiteth  me  nothing.  And  now 
abideth  Faith,  Hope,  Charity,  these  three ;  but  the  great- 
est of  these  is  Charity." 

PRAYER. — The  posture  of  bended  knees  is  often  al- 
luded to  in  Scripture.  Solomon  kneeled  down  upon  his 
knees  before  the  congregation  of  Israel,  and  spread  forth 
his  hands  toward  heaven.  Ezra  says,  "I  fell  on  my 
knees,  and  spread  out  my  hands  unto  the  Lord  my  God." 
Daniel  kneeled  on  his  knees  three  times  a  day  and 
prayed.  Paul  says,  "I  bow  my  knees  unto  the  Father." 

As  an  appropriate  form  of  Lodge  prayer,  in  wrhich 
Masons  of  all  persuasions  can  unite  without  compromise 
of  religious  principle,  the  one  entitled  the  Lord's  Prayer 
is  the  most  perfect:  "Our  Father  which  art  in  heaven, 
hallowed  be  thy  name.  Thy  kingdom  come.  Thy  will 
be  done  in  earth,  as  it  is  in  heaven.  Give  us  this  day 
our  daily  bread.  And  forgive  us  our  debts,  as  we  for- 
give our  debtors.  And  lead  us  not  into  temptation,  but 
deliver  us  from  evil.  For  thine  is  the  kingdom,  and  the 
power,  and  the  glory,  forever.  Amen." 


THE    FOUNDATION-STONE. 

When  the  Spirit  came  to  Jephthah, 

Animating  his  great  heart, 
He  arose,  put  on  his  armor, 

Girt  his  loins  about  to  part; 
Bowed  the  knee,  implored  a  blessing, 

Gave  an  earnest  of  his  faith, 
Then,  divinely-strung,  departed, 

Set  for  victory  or  death. 


THE   FIVE   POINTS   OF   FELLOWSHIP.  79 

If  a  rude,  uncultured  soldier 

Thus  dre\v  wisdom  from  above, 
How  should  we,  enlightened  laborers, 

Children  of  the  Sire  of  Love — 
How  should  we,  who  know  "  the  wisdom, 

Gentle,  pure,  and  peaceable," 
Make  a  prayerful  preparation, 

That  our  work  be  square  and  full ! 

Lo,  the  future!     One  can  read  it! 

He  its  darkest  chance  can  bend. 
Lo,  our  wants !  how  great,  how  many ! 

He  abundant  means  can  lend. 
Kaise  your  hearts,  then,  laborers,  boldly, 

Build  and  journey  in  his  trust; 
Square  your  deeds  by  precepts  holy, 

And  the  end  is  surely  blest. 

Vainly  will  the  Builders  labor 

If  the  Overseer  is  gone ; . 
Vainly  gate  and  wall  are  guarded 

If  the  All-seeing  is  withdrawn: 
Only  is  successful  ending 

When  the  work's  begun  with  care; 
Lay  your  blocks,  then,  laborers,  strongly, 

On  the  Eternal  Rock  of  Prayer! 


THE   SECOND   SECTION. 

THE  Second  Section  is  devoted  to  that  combination  of 
duties  implied  under  the  figure  of  "  The  Five  Points  of 
Fellowship ; "  likewise  to  the  most  expressive  arrangement 
of  Masonic  emblems,  "  The  Broken  Column."  These  two 
subjects,  inserted  in  the  the  center  of  the  Master's  lecture, 
form  in  truth  the  very  heart  of  the  matter,  and  no  Mason 
can  be  esteemed  well  instructed  who  does  not  familiarize 


80  THE   MASTER   MASON. 

himself  with  them.  This  section  recites  the  historical 
tradition  of  the  Order,  and  presents  to  view  a  picture  of 
great  moral  sublimity.  It  recites  the  legend,  the  symbol- 
ical interpretation  of  which  testifies  our  faith  in  the  resur- 
rection of  the  body  and  the  immortality  of  the  soul;  while 
it  also  exemplifies  an  instance  of  integrity  and  firmness 
seldom  equaled,  and  never  surpassed. 

THE  FIVE  POINTS  OF  FELLOWSHIP. — The. old  records 
succinctly  declare  that  the  Master  Mason  should  not 
withdraw  his  hand  from  a  sinking  brother;  that  his  foot 
should  never  halt  in  the  pursuit  of  duty ;  that  his  prayers 
should  unceasingly  ascend  for  the  distressed;  that  his 
faithful  heart  should  equally  conceal  the  secrets  and  the 
faults  of  a  brother.;  and  that  approaching  evil  should  be 
averted  by  a  friendly  admonition.  The  same  thought  is 
more  elaborately  conveyed  in  the  following,  from  an 
author  of  the  last  generation : 

I.  When  the  necessities  of  a  brother  call  for  my  aid 
and  support,  I  will  be  ever  ready  to  lend  him  such  assist- 
ance, to  save  him  from  sinking,  as  may  not  be  detrimental 
to  myself  or  connection,  if  I  find  him  worthy  thereof. 

II.  Indolence  shall  not  cause  my  footsteps  to  halt  nor 
wrath  turn  them  aside ;  but,  forgetting  every  selfish  con- 
sideration, I  will  be  swift  of  foot  to  serve,  help,  and  ex- 
ecute benevolence  to  a  fellow-creature  in  distress,  and 
more  particularly  to  a  brother  Mason. 

III.  When   I  offer  up  my  ejaculations  to  Almighty 
God,  I  will  remember  a  brother's  welfare  as  my  own  ; 
for  as  the  voice  of  babes  and  sucklings  ascends  to  the 
Throne  of  Grace,  so  most  assuredly  will  the  breathings 
of  a  fervent  heart  arise  to  the  mansions  of  bliss,  as  our 
prayers  are  certainly  required  of  one  another. 


THE   FIVE   POINTS   OF   FELLOWSHIP.  81 

IV.  A  brother's  secrets,  delivered  to  me  as  such,  I  will 
keep  as  I  would  my  own ;  as  betraying  that  trust  might 
be  doing  him  the  greatest  injury  he  could  sustain  in  this 
mortal  life.     Nay,  it  would  be  like  the  villainy  of  an  as- 
sassin who  lurks  in  darkness  to  stab  his  adversary  when 
unarmed  and  least  prepared  to  meet  an  enemy. 

V.  A  brother's  character  I  will  support  in  his  absence 
as  I  would  in  his  presence.     I  will  not  wrongfully  revile 
him  myself,  nor  will  I  suffer  it  to  be  done  by  others,  if 
in  my  power  to  prevent  it.     Thus  by  the  Five  Points 
of  Fellowship  are  we  linked  together  in  an  indivisible 
chain  of   sincere   affection,   brotherly   love,  relief,   and 
truth. 

Another  and  even  more  beautiful  comment  upon  the 
Five  Points  of  Fellowship  is  the  following : 

I.  When  the  calamities  of  our  brother  call  for  our  aid, 
we  should  not  withdraw  the  hand  that  might   sustain 
him  from  sinking,  but  should  render  him  those  services 
which,  while  they  do  not  encumber  or  injure  our  families 
or  fortunes,  charity  and  religion  may  dictate  for  the  sav- 
ing of  our  fellow-creature. 

II.  From  which  purpose  indolence  should  not  persuade 
the  foot  to  halt,  or  wrath  turn  our  steps  out  of  the  way; 
but,  forgetting  injuries  and  selfish  feelings,  and  remember- 
ing that  man  was  born  for  the  aid  of  his  generation  and 
not  for  his  own  enjoyments  only,  but  to  do  that  which 
is  good,  we  should  be  swift  to  have  mercy,  to  save,  to 
strengthen,  and  'execute  benevolence. 

III.  As  the  good  things  of  this  life  are  partially  dis- 
pensed, and  some  persons  are  opulent  while  others  are 
in  distress,  such  principles  always  enjoin  a  Mason,  be  he 
ever  so  poor,  to  testify  his  good-will  toward  his  brother. 

6 


82  THE    MASTER   MASON, 

Riches  alone  do  not  allow  the  means  of  doing  good. 
Virtue  and  benevolence  are  not  confined  to  the  walls  of 
opulence.  The  rich  man  from  his  many  talents  is  re- 
quired to  make  extensive  works,  under  the  principles  of 
virtue.  And  yet  poverty  is  no  excuse  for  an  omission 
of  that  exercise;  for,  as  the  cry  of  innocence  .ascendeth 
up  to  heaven,  as  the  voice  of  babes  and  sucklings  reaches 
the  throne  of  God,  and  as  the  breathings  of  a  contrite 
heart  are  heard  in  heaven,  so  a  Mason's  prayers  for  the 
welfare  of  his  brother  are  required  of  him. 

IV.  The  fourth  principle  is,  never,  to  injure  the -con- 
fidence  of  your  brother  by  revealing  his   secrets,  for 
perhaps   that  were  to  rob  him  of  the  guard  that  pro- 
tects bis  property  or  his  life.     The  tongue  of  a  Mason 
should  be  without  guile   and  void  of  offense,  speaking 
truth  with  discretion,  and  keeping  itself  within  the  rule 
of  judgment,  maintaining  a  "heart  free  of  uncharitable- 
ness,  locking  up  secrets,  and  communing  in  charity  and 
love. 

V.  As  much  is  required  of  a  Mason  in  the  way  of 
gifts  as  discretion  may  limit.     Charity  begins  at  home, 
but,  like  a  fruitful  olive-tree  planted  by  the  side  of  a 
fountain  whose  boughs  overshoot  the  wall,  so  is  charity. 
It  spreads  its  arms  abroad  from  the  strength  and  opu- 
lence of  its  station,  and  lendeth  its  shade  for  the  repose 
and  relief  of  those  who  are  gathered  under  its  branches. 
Charity,  when  given  with  imprudence,  is  no  longer  a  vir- 
tue; but  when  flowing  from  abundance,  it  is  glorious  as 
the  beama  of  morning,  in  whose  beauty  thousands  rejoice. 
When  donations  extorted  by  piety  are  detrimental  to  a 
man's  family,  they  become  sacrifices  to  superstition,  and, 
like  incense  to  idols,  are  disapproved  by  Heaven. 


THE   BUOKEN    COLUMN.  83 

THE  BROKEN  COLUMN. — The  Broken  Column  support- 
ing the  volume  of  Divine  inspiration;  a  virgin,  of  match- 
less beauty,  weeping,  supporting  in  her  left  hand  a 
funeral  urn,  commemorative  of  the  departed,  and  in  her 
right  hand  a  sprig  of  evergreen ;  Time,  the  great  leveler 
and  restorer,  entwining  her  disheveled  locks  in  his 
fingers — this  is  the  array  of  symbols  now  presented  to 
the  admiring  eyes  of  the  candidate.  They  are  calculated 
to  awaken  every  sentiment  of  respect,  veneration,  and 
fraternal  tenderness  on  the  one  hand,  and  on  the  other 
to  remind  us,  that  although  time  may  lay  all  earthly 
grandeur  in  ruins  and  deface  the  loveliness  of  all  terres- 
trial beauty,  yet  there  is  imperishable  grandeur  joined 
to  unfading  beauty  and  eternal  happiness  in  the  world 
beyond  the  grave. 

'T  is  done — the  dark  decree  is  said, 

That  called  our  friend  away ; 
Submissive  bow  the  sorrowing  head, 

And  bend  the  lowly  knee. 
We  will  not  ask  why  God  has  broke 

Our  Pillar  from  its  stone, 
But  humbly  yield  us  to  the  stroke, 

And  say  "  His  will  be  done." 

At  last  the  weary  head  has  sought 

In  earth  its  long  repose; 
And  weeping  freres  have  hither  brought 

Their  chieftain  to  his  close. 
We  held  his  hand,  we  filled  his  heart, 

While  heart  and  hand  could  move, 
Nor  will  we  from  his  grave  depart 

But  with  the  rites  of  love. 

This  grave  shall  be  a  garner,  where 
We'll  heap  our  golden  corn; 


84  THE    MASTER   MASON. 

And  here,  in  heart,  we  '11  oft  repair, 

To  think  of  him  that's  gone; 
To  speak  of  all  he  did  and  said, 

That's  wise,  and  good,  and  pure, 
And  covenant  o'er  the  hopeful  dead, 

In  vows  that  will  endure. 

0  Brother,  bright  and  loving  frere, 

0  spirit  free  and  pure, 
Breathe  us  one  gush  of  spirit  #ir, 

From  off  the  Heavenly  shore ; 
And  say,  when  these  hard  toils  are  done, 

And  the  Grand  Master  calls, 
Is  there  for  every  weary  one 

Place  in  the  heavenly  halls! 

THE  UNFINISHED  TEMPLE. — The  Temple  of  Masonry 
is  ever  in  course  of  construction,  ever  unfinished.  Into 
its  walls  successive  generations  of  the  wise  and  good  are 
built ;  and  while  time  lasts,  and  the  end  of  all  things  is 
delayed,  the  moral  structure  is  incomplete.  But  we 
need  not  fear  its  walls  will  crumble,  or  that  the  work 
will  ever  cease.  The  other  societies  of  this  world,  em- 
pires, kingdoms,  and  commonwealths,  being  of  less  per- 
fect constitutions,  have  been  of  less  permanent  duration. 
Although  men  have  busied  themselves  through  all  ages 
in  forming  and  reforming  them,  in  casting  down  and 
building  up,  yet  still  their  labors  have  been  vain.  The 
reason  was — hear  it  and  be  wise,  ye  builders  of  the  pres- 
ent day  ! — tliey  daubed  with  uniempered  mortar ;  they  ad- 
mitted into  their  structures  the  base,  discordant,  hetero- 
geneous materials  of  pride,  ambition,  selfishness,  malice, 
guile,  hypocrisies,  envious  and  evil  speaking,  which  Free- 
masonry rejects.  Hence  their  fabrics,  unable  to  sup- 
port themselves,  tumbled  to  the  foundation  through 


THE    UNFINISHED    TEMPLE.  85 

inherent  weakness,  or  were  shaken  to  pieces  by  external 
violence. 

The  Egyptian,  the  Babylonian,  the  Assyrian,  the  Per- 
sian Empires,  the  commonwealths  of  Athens,  Sparta, 
and  Rome,  with  many  more  of  later  date,  where  are 
they  now?  "Fallen,  fallen,  fallen,"  the  weeping  voice 
of  history  replies.  The  meteors  of  our  age,  the  gaze  of 
the  world,  they  rose,  they  blazed  awhile  on  high,  they 
burst  and  sunk  beneath  the  horizon,  to  that  place  of 
oblivion  where  the  pale  ghosts  of  departed  grandeur  fly 
about  in  sad  lamentations  for  their  former  glory. 

Such  have  been  the  changes  and  revolutions  which,  as 
a  Fraternity,  we  have  seen.  From  the  bosom  of  the 
Lodge,  seated  upon  an  eminence,  its  foundations  reach- 
ing the  center  and  its  summits  the  sky,  we  have  beheld, 
as  upon  a  turbulent  ocean  at  an  immense  distance  be- 
neath us,  the  states  of  this  world  alternately  mounted 
up  and  cast  down,  as  they  have  regarded  or  neglected 
the  principles  described  above,  while,  supported  by  them, 
the  sublime  fabric  of  our  constitution  has  remained  un- 
shaken through  ages.  And  thug  supported  it  shall  remain 
while  the  sun  opens  the  day  to  gild  its  cloud-capped 
towers,  or  the  moon  leads  in  the  night  to  checker  its 
starry  canopy.  The  current  of  things  may  roll  along 
its  basis,  the  tide  of  chance  and  time  may  beat  against 
its  walls,  the  stormy  gusts  of  malice  may  assault  its 
lofty  battlements,  and  the  heavy  rains  of  calumny  may 
descend  upon  its  spacious  roof,  but  all  in  vain.  A 
building  thus  constructed  and  supported  is  impregnable 
from  without,  and  can  then  only  be  dissolved  when  the 
pillars  of  the  universe  shall  be  shaken,  and  "  the  great 
globe  itself,  yea,  all  which  we  inherit,  shall,  like  the 


86  THE    MASTER   MASON. 

baseless  fabric  of  a  vision,"  pass  away  at  the  fiat  of  the 
Master  Architect. 


MONODY  OF  THE  GRAND  MASTER. 

DEAD!  and  where  now  those  earnest,  loving  eyes, 
Which  kindled  in  so  many  eyes  the  light? 

Have  they  departed  from  our  earthly  skies, 
And  left  no  rays  to  illuminate  the  night  ? 

Dead!  and  where  now  that  hand  of  sympathy 

That  welled,  and  yearned,  and  with  true  love  o'erflowed? 

0  heart  of  love,  is  the  rich  treasure"  dry  ? 

Forever  sealed  what  once  such  gifts  bestowed  ? 

Dead!  and  where  now  that  generous,  nervous  hand, 
That  thrilled  each  nerve  within  its  generous  clasp? 

Will  it  no  more  enlink  the  Mystic  band, 

Hallowing  and  strengthening  all  within  its  grasp  ? 

Heart,  eyes,  and  hand  to  dust  are  all  consigned ; 

It  was  his  lot,  for  he  was  born  of  earth : 
But  the  rich  treasures  of  his  Master-mind 

Abide  in  heaven,  for  there  they  had  their  birth. 

Abide  in  heaven  !  0,  the  enkindling  trust! 

The  record  of  his  deeds  remaineth  here: 
The  Acacia  blooms  beside  his  silent  dust, 

And  points  unerringly  the  brighter  sphere. 

Then,  though  the  Shattered  Column  mark  his  fate, 
And  Weeping  Virgin  weep  the  Unfinished  Fane. 

Not  altogether  are  we  desolate : 

For  0,  beloved  Friend,  we  meet  again  1 


WISDOM,    STRENGTH,    AND  "BEAUTY,  8 

THE   THIRD  SECTION. 

THIS  Section  is  chiefly  devoted  to  the  explanation  of 
the  hieroglyphical  emblems  peculiar  to  this  Degree.  As 
usually  given,  it  presents  many  useful  particulars  rela- 
tive to  King  Solomon's  Temple,  a  portion  of  which,  in 
the  present  volume,  are,  for  convenience  sake,  transferred 
to  other  pages.  In  the  richness  of  its  imagery,  this 
Section  resembles  the  Third  Section  of  the  Degree  of 
Entered  Apprentice. 

WISDOM,  STRENGTH,  AND  BEAUTY. — The  emblem  of 
the  three  Pillars  in  this  section  alludes  to  the  three  im- 
mortal artists  who  contrived,  strengthened,  and  adorned 
the  sacred  Fane.  Solomon,  King  of  Israel,  first  in  wis- 
dom, in  wealth,  in  favor  with  God  and  man,  stands  as 
the  Pillar  of  Wisdom.  "  His  wisdom  excelled/'  says  the 
inspired  historian,  "the  wisdom  of  all  the  children  of  the 
east  country  and  all  the  wisdom  of  Egypt.  For  he  was 
wiser  than  all  men;  than  Ethan  the  Ezrahite,  and  He- 
man  and  Chalcor  and  Darda,  the  sons  of  Mahal.  He 
spoke  three  thousand  proverbs,  and  his  songs  were  a 
thousand  and  five,  and  he  spoke  of  trees  from  the  cedar 
tree,  that  is  in  Lebanon,  even  unto  the  hyssop  that 
springeth  out  of  the  wall ;  he  spoke  also  of  beasts  and 
of  fowls  and  of  creeping  things  and  of  fishes."  This  is 
all  summed  up  in  this  passage:  "God  gave  Solomon 
wisdom  and  understanding  exceeding  much,  and  large- 
ness of  heart  even  as  the  sand  that  is  upon  the  sea- 
shore." This  was  our  Pillar  of  Wisdom. 

Our  Pillar  of  Strength  was  Hiram,  King  of  Phoenicia, 
a  nation  of  architects  and  mariners,  whose  furnishing  of 
skillful  builders  and  choice  materials  gave  to  King  Solo- 
mon all  the  support  necessary  for  his  undertaking. 


88  THE   MASTER  MASON. 

Our  Pillar  of  Beauty  was  Hiram  Abiff,  whose  singular 
proficiency  in  all  the  works  of  the  goldsmith,  the  brass- 
founder,  the  dyer  and  weaver,  the  lapidary  and  the  jew- 
eler, gave  the  desired  impetus  to  the  adorning  of  the 
edifice. 

THE  COLUMNS  AND  PILASTERS. — Our  monitorial  in- 
structor gives  the  due  number  of  these  outward  parts  of 
the  edifice,  by  which  the  visitor  from  foreign  nations, 
who  was  not  permitted  to  approach  the  Temple  nearer 
than  the  outer  courts,  could  form  an  idea  of  the  magni- 
tude and  splendor  of  the  interior.  Of  columns  proper 
there  were  1,453;  of  pilasters,  2,906.  Upon  other  pages 
of  this  volume  a  description  of  the  porch  and  the  courts 
is  given,  from  which  we  deduce  the  necessity  of  so  many 
columns  and  pilasters  in  the  building. 

In  the  same  connection,  the  lectures  of  the  Master's 
Degree  compute  the  numbers  of  the  workmen  as  follows : 
Grand  Masters,  3;  Masters,  or  overseers  of  the  work, 
3,300 ;  Fellow  Crafts,  80,000 ;  Entered  Apprentices,  or 
bearers  of  burdens,  70,000.  These  were  all  classed  and 
arranged  by  the  wisdom  of  Solomon,  that  neither  envy, 
discord,  nor  confusion  were  suffered  to  interrupt  that 
universal  peace  and  tranquillity  which  pervaded  the  world 
at  this  important  period.  The  materials  that  made  up 
this  band  were  the  virtuous  and  laborious ;  its  master- 
builders  the  Enochs,  the  Noahs,  the  Abrahams,  the 
Moses,  the  Joshuas  of  the  age.  There  was  not  a  signal 
connected  with  it  which  did  not  point  either  to  man's 
extremity  or  to  God's  opportunity ;  not  a  grip  which  did 
not  speak  of  human  relations  demanding  human  sympa- 
thies ;  not  a  word  that  did  not  tell  of  power,  permanency, 
or  wisdom  as  the  result  of  active,  thorough  devotion; 


LODGE   COMBINATIONS.  89 

fot  a  ceremony  which  was  not  full  of  instruction  upon 
(ie  great  divisions  of  human  knowledge. 

LODGE  COMBINATIONS. — The  number  of  members  es- 
sential to  the  legal  opening  and  working  of  a  Lodge  of 
Entered  Apprentices  is  seven  or  more,  of  whom  one  at 
east  must  be  a  Master  Mason. 

Where  two  or  three  assemble  round 

In  work  the  Lord  approves, 
His  spirit  with  the  grasp  is  found, 

For  'tis  the  place  he  loves: 
Be  now  all  hearts  to  friendship  given, 
For  we,  the  Sons  of  Light,  are  seven. 

The  number  of  members  essential  to  the  legal  open- 
ing and  working  of  a  Lodge  of  Fellow  Crafts  is  five  or 
more,  of  whom,  at  least,  two  must  be  Master  Masons, 
the  other  three  being  Fellow  Crafts. 

This  Lodge  of  Five  from  Tyre  came, 
Their  leader  one  of  matchless  fame; 
All  through  the  toiling  seasons  seven, 
Their  time  upon  this  work  was  given. 

The  number  of  members  essential  to  the  legal  opening 
md  working  of  a  Lodge  of  Master  Masons  is  three  or 

lore,  all  of  that  Degree.  A  Lodge  attempting  to  op- 
*rate  in  violation  of  these  landmarks,  breaks  the  unity 
if  the  sacred  numbers  three,  five,  and  seven;  the  Mas- 

3r  who  permits  it  violates  in  an  especial  manner  his 
*wn  covenants,  and  the  Lodge  so  offending  forfeits  the 
Jharter  or  Warrant  under  which  it  works,  and  which  in 
-tself  embodies  an  injunction  to  adhere  to  the  ancient 
:*mdrnarks. 

THE  THREE  STEPS. — This  is  an  emblem  recalling  the 


90  THE   MASTER   MASON. 

various  illustrations  of  the  number  Three,  and  this  addi- 
tional one,  that  human  life  has  three  principal  stages — - 
youth,  man-hood,  and  old  age.  The  first  is  symbolical 
of  the  Entered  Apprentice,  as  suggested  under  the  head 
of  "  Theory  of  the  First  Degree,"  on  a  preceding  page. 
Masons  of  that  grade  are  therefore  exhorted  indus- 
triously to  occupy  their  minds  in  the  attainment  of  use- 
ful knowledge.  The  second  step  is  beautifully  emblem- 
atical of  the  Fellow  Craft,  who  is  exhorted  in  the  lectures 
of  his  Degree  to  apply  the  knowledge  which  he  acquired 
as  an  Entered  Apprentice  to  the  discharge  of  his  re- 
spective duties  to  God,  "his  neighbor,  and  himself.  The 
third  step  is  emblematical  of  the  Master  Mason,  who,  in 
the  enjoyment  of  those  happy  reflections  consequent 
upon  a  well-spent  life,  prepares  his  mind  for  a  blissful 
hereafter. 

Corresponding  with  this  emblem  the  being  of  man  has 
three  periods — time,  death,  and  eternity.  Upon  one  of 
these  steps  every  member  of  our  widely-spread  Order  is 
now  standing.  He  who  writes  this  and  he  who  reads  it 
stands  upon  the  first;  but  who  can  anticipate  the  period 
of  his  stay?  Upon  the  second  hundreds  are  standing, 
gasping,  tottering,  perhaps  dreading  the  illimitable  pro- 
found that  opens  before  thorn,  while  in  the  unknown  ex- 
istence of  the  third  is  the  great  mass  of  those  who,  like 
ourselves,  have 

"Met  upon  the  Level,  to  part  upon  the  Square." 

THE  POT  OF  INCENSE. — This  is  an  emblem  of  a  pure 
heart,  and  as  such  is  peculiarly  expressive.  There  is  a 
state  of  perfection  at  which  the  good  man  may  arrive 
by  the  influence  of  vital  religion,  and  such  is  typified  by 


THE   BEE-HIVE.  91 

this  emblem.  A  pure  heart  perpetually  ascends  in  per- 
fumes of  gratitude,  like  the  cloud  of  celestial  white  that 
filled  the  Temple,  and  like  the  heaven-descended  flame 
that  burned  day  and  night  within  the  sanctum  sanctorum. 
Such  is  the  offering  of  prayer,  the  most  acceptable  in- 
cense the  human  heart  can  raise. 

Incense  for  the  service  of  the  Sanctuary  was  ordered 
to  be  made  of  frankincense  and  other  gums  and  spices, 
the  materials  and  manufacture  of  which  are  particularly 
described  in  the  Divine  Law.  It  was  the  business  of  the 
priest  to  offer  it  up,  morning  and  evening,  upon  an  altar 
especially  erected  for  this  purpose,  and  this  was  called 
the  Altar  of  Incense.  The  preparation  of  it  for  common 
use  was  positively  forbidden;  neither  could  any  other 
composition  be  offered  as  incense  upon  this  altar,  nor 
could  this  be  offered  by  any  but  the  priest.  The  Incense 
approved  by  God  under  the  present  dispensation  is  more 
fragrant,  more  costly,  and  more  acceptable  than  the  rich- 
est gums  of  Arabia.  The  service  and  the  time  of  offer- 
ing is  in  the  option  of  every  man.  Whenever  a  Freema- 
son looks  upon  the  emblem,  he  should  be  reminded  to 
make  at  least  one  ejaculation  of  thanksgiving,  praise,  or 
confession  to  Him  who  ever  heareth. 

THE  BEE-HIVE.- — This  emblem  of  industry  has  pecu- 
liar meaning  to  the  members  of  a  society  based  upon  a 
working  model.  The  slothful  inactivity  of  the  rational 
drone  is  severely  reproved  by  it.  The  industrious  bee 
rises  early  to  the  labors  of  the  summer  day,  gathering 
from  the  variegated  carpet  of  nature  an  aniple  supply  of 
food  for  the  winter  of  his  year.  Man,  in  imitation  of  this 
example,  might  enjoy  all  the  necessaries  and  even  the 
luxuries  of  life,  while  he  would  avoid  vice  and  temptation 


92  THE    MASTER   MASON. 

and  merit  the  respect  of  mankind.  On  the  contrary, 
idleness  is.  the  parent  of  poverty  and  immorality.  Such 
are  the  lessons  taught  by  all  the  working  tools — the 
Gauge  and  Gavel,  the  Square,  Level  and  Plumb,  and  the 
Trowel — of  the  Craft.  Every  day  of  the  six  properly 
devoted  to  labor  should  be  so  divided  that  while  a  share 
may  be  given  to  works  of  charity  and  devotion,  and  a 
share  to  refreshment  and  sleep,  one  measured  part  may 
be  given  to  the  avocations  of  life,  those  callings  upon 
which  the  interests  of  society  depend. 

The  proverbs  of  the  wise  king  abound  in  rebukes  upon 
indolence  and  admonition  to  industry:  "Go  to  the  ant, 
thou  sluggard:  consider  her  ways  and  be  wise;  which 
provided  her  meat  in  the  summer  and  gathereth  her  food 
in  the  harvest.  How  long  wilt  thou  sleep,  0  sluggard? 
Yet  a  little  sleep,  a  little  slumber,  a  little  folding  of  the 
hands  to  sleep :  so  shall  thy  poverty  come  as  one  that 
traveleth,  and  thy  want  as  an  armed  man." 

THE  BOOK  OF  CONSTITUTIONS  GUARDED  BY  THE  TYLER'S 
SWORD. — So  much  has  been  said  in  this  volume  upon  the 
importance  of  secrecy  as  a  Masonic  virtue,  that  the  ap- 
plication of  this  emblem  will  be  easy.  The  Book  of  Con- 
stitutions, as  an  emblem,  represents  all  the  instruction, 
esoteric  and  exoteric,  connected  with  the  Masonic  ritual. 
The  Tyler  of  the  Lodge,  whose  emblem,  badge,  and  im-, 
plement  are  the  Sword,  is  the  guardian  of  those  assem- 
blages held  for  the  purpose  of  lawfully  communicating 
the  secrets  of  Masonry.  Thus  the  Sword  guarding  the 
Book  recalls  to  the  memory  of  the  initiate  all  the  instruc- 
tions communicated  to  him  upon  this  subject.  This  em- 
blem will  convince  the  Mason  of  the  policy  of  preserving 


THE    SWORD    POINTING   TO    THE   NAKED    HEART         93 

inviolably  the  important  secrets  which  are  committed  to 
his  breast. 

Various  passages  from  the  Holy  Scriptures  are  ap- 
pended to  enforce  these  lessons:  "Be  ye  afraid  of  the 
sword,  for  wrath  bringeth  the  punishments  of  the  sword 
that  ye  may  know  there  is  a  judgment."  "Even  a  fool 
when  he  holdeth  his  peace  is  counted  wise,  and  he  that 
shutteth  his  lips  is  esteemed  a  man  of  understanding." 
"Whoso  keepeth  his  mouth  and  his  tongue,  keepeth  his 
soul  from  troubles.  As  he  that  bindeth  a  stone  in  a 
sling,  so  is  he  that  giveth  honor  to  a  fool."  "Discretion 
shall  preserve  thee,  understanding  shall  keep  thee."  It 
will  be  observed,  however,  that  with  us  the  Sword  is  but 
a  symbol.  There  is  no  punishment  in  Masonry  for  the 
highest  crimes,  beyond  expulsion  from  the  Order. 

THE  SWORD  POINTING  TO  THE  NAKED  HEART. — This 
emblem  is  the  complement  of  the  last.  The  punishments 
of  Masonry,  at  the  greatest,  are  but  exclusion  from  the 
Order.  But  although  Mercy  delays  the  descending 
stroke  of  Justice,  there  is  a  day  appointed  in  which 
Justice  will  be  amply  avenged,  unless  Mercy  shall  secure 
us  in  the  ark  of  her  retreat.  The  sword  of  Almighty 
vengeance  is  drawn  to  reward  iniquity,  and  pointed 
steadily  toward  the  sinful  heart.  Were  it  not  for  this 
belief  in  retributive  justice,  how  painful  would  be  our 
observations  of  human  life!  All  history  is  full  of  in- 
stances of  the  tyranny  of  the  strong  over  the  weak. 
How  much  sin  against  God  and  humanity  is  done  privily, 
of  which  there  is  no  disclosure  in  this  life !  Yet  there 
is  a  righteous  God,  and  He  does  not  look  upon  these 
things  without  abhorrence.  His  Law  declares :  "  The 


U4  THE   MASTER   MA  SOX. 

ungodly  shall  not  stand  in  the  judgment,  nor  sinners  in 
the  congregation  of  the  righteous."  "If  I  speak  of 
strength,  lo,  he  is  strong;  and  if  of  judgment,  who  shall 
set  me  a  time  to  plead?  for  he  is  not  a  man  as  I  am, 
that  I  should  consider  him.  I  will  say  untp  God,  do 
not  condemn  me/' 

These  are  the  lessons  taught  by  this  emblem.  As 
surely  as  Masonry  encourages  us  to  hope  for  a  reward 
to  the  righteous  in  the  world  to  come,  so  certainly  does 
it  inculcate  the  doctrine  that  there  is  a  punishment  there 
for  the  evil-doer. 

THE  ALL-SEEING  EYE. — This  emblem  implies  that  all 
the  ways  of  man  are  before  the  eyes  of  the  Lord,  and 
he  pondereth  all  his  goings;  that  the  eyes  of  the  Lord 
are  in  every  place  beholding  the  evil  and  the  good,  and 
especially  upon  them  that  fear  him  and  hope  in  his 
mercy. 

There  is  an  Eye  through  blackest  night 

A  vigil  ever  keeps; 
A  vision  of  unerring  light 
O'er  lowly  vale  and  giddy  height — 

The  Eye  that  never  sleeps. 

Midst  poverty  and  sickness  lain 

The  lowly  sufferer  weeps; 
What  marks  the  face  convulsed  with  pain  ? 
What  marks  the  softened  look  again? 

The  Eye  that  never  sleeps. 

Above  the  far  meridian  sun, 

Below  profoundest  deeps, 
Where  dewy  day  his  course  begun, 
Where  scarlet  marks  his  labor  done — 

The  Eye  that  never  sleeps. 


THE   ANCHOR  AND   THE   ARK.  95 

No  limit  bounds  the  Eternal  sight, 

No  misty  cloud  o'ersweeps; 
The  depths  of  hell  confess  the  light, 
Eternity  itself  is  bright — 

The  Eye  that  never  sleeps. 

Then  rest  we  calm,  though  round  our  head 

The  life-storm  fiercely  sweeps ; 
What  fear  is  in  the  blast?     What  dread 
To  us  has  death?  an  Eye's  o'erhead — 

The  Eye  that  never  sleeps. 

THE  ANCHOR  AND  THE  ARK. — Under  the  emblem  of 
Hope,  on  a  previous  page,  we  explained  the  manner- in 
which  this  first  of  the  three  theological  virtues  is  incul- 
cated to  Freemasons.  The  Ark,  an  emblem  of  that 
which  survived  the  flood,  reminds  us  of  that  ark  of 
safety  which  will  waft  us  securely  over  this  sea  of 
troubles;  and  when  arrived  in  a  celestial  harbor,  the  an- 
chor of  a  well-grounded  hope  will  moor  us  forever  to 
that  peaceful  shore  "  where  the  wicked  cease  from  troub- 
ling and  the  weary  are  at  rest."  This  grace  is  equally 
important  and  pleasing  in  this  world  of  uncertainty  and 
change.  The  present  moment  is  sure  to  possess  some 
ingredient  to  embitter  the  chalice  of  mortal  enjoyment, 
and  how  effectually  are  we  relieved  by  the  soothing  hope 
that  the  deficiencies  of  the  present  day  shall  be  supplied 
by  to-morrow !  The  Anchor,  which  is  connected  with 
this  emblem,  is  an  emblem  of  security.  When  the  visions 
of  hope  are  real  and  rational,  as  when  we  hope  in  the 
promises  of  God,  in  a  future  state  of  happiness  to  the 
good,  and  the  like,  her  anchor  is  sure  and  steadfast  in 
the  harbor  of  a  celestial  country.  To  this  country  hope 


96  THE    MASTER   MASON. 

points  as  the  future  residence  of  the  virtuous  and  the 
good;  thither  all  good  Masons  hope  to  arrive. 

Green,  but  far  greener  is  the  Faith 
That  gives  us  victory  over  death ; 
Fragrant,  more  fragrant  far  the  Hope 
That  buoys  our  dying  spirits  up; 
Enduring,  but  the  Charity 
That  Masons  teach  will  never  die. 

THE  FORTY-SEVENTH  PROBLEM. — The  history  of  this 
problem  is  much  confused ;  some  writers  attributing  its 
discovery  to  one  person,  some  to  another.  Even  the 
period  of  its  discovery  is  doubtful;  but  so  many  of  the 
most  practical  operations  of  architecture  and  surveying 
depend  upon  it,  that  it  is  difficult  to  believe  its  discovery 
bears  date  later  than  the  erection  of  the  Egyptian  pyr- 
amids. Its  adoption  into  Freemasonry  implies  that  the 
members  of  this  Order  should  be  lovers  of  the  arts  and 
sciences. 

THE    HOUR-GLASS. 

LIFE'S  sands  are  dropping,  dropping, 

Each  grain  a  moment  dies, 
No  stay  has  time,  no  stopping; 

Behold,  how  swift  he  flies ! 
He  bears  away  our  rarest, 

They  smile  and  disappear, 
The  cold  grave  wraps  our  fairest; 

Each  falling  grain  's  a  tear. 

Life's  sands  are  softly  falling, 

Death's  foot  is  light  as  snow; 
'Tis  fearful,  'tis  appalling 

To  see  how  swift  thev  flow : 


THE  SCYTHE.  97 

To  read  the  fatal  warning 

The  sands  so  plainly  tell 
To  feel  there 's  no  returning 

From  death's  dark  shadowy  dale. 

* 

Life's  sands  give  admonition  ' 

To  use  its  moments  well; 
Each  grain  bears  holy  mission, 

And  this  the  tale  they  tell: 
"  Let  zeal  than  time  run  faster, 

Each  grain  some  good  afford, 
Then  at  the  last  the  Master 

Shall  double  our  reward." 

THE  SCYTHE. — This  emblem  is  trite :  as  the  mower  cuts 
the  grass  in  its  season,  Death,  the  grim  leveler,  sweeps 
away  the  human  race  at  the  appointed  time.  Behold, 
what  havoc  the  Scythe  of  Time  has  made  in  the  genera- 
tions of  man !  If  by  chance  we  should  escape  the  nu- 
merous evils  incident  to  childhood  and  youth,  and  with 
health  and  vigor,  to  the  years  of  manhood,  yet,  withal, 
we  must  soon  be  cut  down  by  the  all-devouring  Scythe  of 
Time,  and  be  gathered  into  the  land  where  our  fathers 
have*  gone  before  us. 

THE  EMBLEMS  OF  MORTALITY. — At  first  view  these 
emblems,  the  Setting-Maul,  the  Spade,  the  Coffin,  the 
Open  Grave,  and  the  Sprig  of  Evergreen  at  its  head, 
seem  but  to  add  shades  of  gloom  to  those  that  have  just 
been  moralized  upon,  the  Hour-glass  and  the  Scythe. 
Alas!  who  can  look  within  an  Open  Grave  without  a 
sensation  of  profoundest  melancholy?  Is  it  for  us,  we 
mournfully  ask,  to  resign  our  manhood  and  court  tho 
companionship  of  the  worm?  Must  our  eyes,  trained  to 
enjoy  the  charms  of  nature  and  of  art,  be  blinded  with 
7 


98";  '     THE    MASTER   MASON. 

these  clods,  our  tongues  silenced  in  this  narrow  recep- 
tacle?    Yes,  such  will  be  our  doom. 

A  flowing  fiver  or  a  standing  lake 
May  their  dry  banks  and  naked  shores  forsake; 
Their  waters  may  exhale  and  upward  move, 
Their  channel  leave,  to  roll  in  clouds  above: 
But  the  returning  winter  will  restore 
What  in  the  summer  they  had  lost  before; 
But  if,  0  man,  thy  vital  streams  desert 
Their  purple  channels  and  defraud  the  heart, 
With  fresh  recruits  they  ne'er  can  be  supplied, 
Nor  feel  their  leaping  life's  returning  tide.     . 

And  such  are  all  the  lessons  of  human  life.  We  walk 
from  grave  to  grave,  as  one  may  walk  over  a  hard-fought 
battle-field,  and  find  no  place  for  his  foot  save  upon  the 
image  of  his  kind.  The  emblems  before  us  demand  the 
tear  of  fraternal  sympathy,  and  we  can  not  refuse  to 
weep.  The  frosts  of  death  have  palsied  his  mortal  ten- 
ement. "  There  is  hope  of  a  tree  if  it  be  cut  down  that 
it  may  sprout  again:  but  man  dieth  and  wasteth  away; 
yea,  man  giveth  up  the  ghost,  and  where  is  he?" 

As  Freemasonry,  in  its  three  degrees,  is  an  epitome 
of  human  life,  so  one  who  passes  through  its  impressive 
ceremonial  remains  at  the  last  under  deep  impressions 
of  thje  certainty  of  death  and  the  loathsomeness  of  the 
grave.  But  here  steps  in  the  qualified  instructor  of  the 
Lodge,  the  Master,  and  the  sad  symbology  opens  out  a 
brighter  lesson.  It  opens  out  the  brightest,  clearest, 
most  hopeful  lesson  of  all;  for  it  tells  us  what  in  the 
olden  time  was  a  Masonic  secret ;  but  now,  "  since  light 
and  immortality  have  been  brought  to  light  in  the  Gos- 
pel," is  preached  to  every  man,  that,  as  this  world  is  to 


CHARITY.  09" 

the  good  man  but  the  tiling-room  of  heaven,  so- the  grave 
is  the  door  of  the  Celestial  Lodge  where  our  GRAND 
MASTER  and  the  multitude  of  the  faithful  Avho  have  en- 
tered before  us  are  waiting  to  receive  us  with  tokens  of 
aifection  and  songs  o'f  transport.  The  soul  remains  un- 
affected, flourishing  in  immortality. 

Yea,  though  the  body  may  decay  into  dust,  and  the 
dust  be  scattered  to  the  four  w^nds;  though  our  name 
and  our  memory  may  fade  from  the  minds  of  men, 
yet  there  is  One  pledged  to  remember  us ;  to  awaken  us 
when  the  morning  hour  shall  come;  to  reach  forth  His 
strong  hand  and  to  assist  us  to  arise  from  our  long  sleep. 
The  Lion  of  .the  Tribe  of  Judah  hath  prevailed !  The 
Omnipotent  is  the  All-merciful.  We  shall  rise  again. 

Tuba  mirum  spargens  sonura, 
Per  sepulchra  regionum 
Coget  omnes  ante  Thronum. 

CHARITY. — The  shining  virtue  of  Charity,  so  honorable 
to  our  nature  and  so  frequently  enjoined  in  the  Holy 
Volume  upon  our  altars,  will  appropriately  close  this 
chapter.  There  are  none  of  the  characteristics  of  the  an- 
cient Craft  so  much  valued  as  this ;  their  earliest  records 
and  their  perpetual  practice  coincide  in  this  particular. 
Charity  includes  a  supreme  love  to  God  and  an  ardent 
aifection  for  the  rational  beings  of  his  creation.  This 
humane,  generous,  heaven-inspired  principle  is  diametri- 
cally opposed  to  the  prime  ingredient  of  human  nature, 
which  looks  only  to  self;  not  until  this  letter  passion  is 
supplanted  by  the  former,  will  the  soul  of  man  be  purified 
and  fitted  for  the  society  of  heaven.  The  feelings  of  the 
heart,  guided  by  reason,  should  direct  the  hand  of  charity. 


100  THE   MASTER  MASON. 

The  true  objects  of  relief  are  merit  in  distress,  virtue  in 
temptation,  innocence  in  tears,  industrious  men  borne 
down  by  affliction,  acts  -of  providence,  widows  left  de- 
pendent and  desolate,  and  orphans  thrown  in  tender 
years  upon  the  frigid  charities  of  the  world. 

Thus  we  close  our  comments  upon  the  symbolical  de- 
grees. Every  step  in  this  part  of  the  Masonic  Ladder 
will  lift  up  the  initiate  further  above  the  sordid  level  of 
humanity,  and  nearer  to  the  celestial  world,  whose  light, 
shining  upon  him  through  the  first  great  light  of  the 
Order,  wins  him  toward  itself.  Glorious  system,  which, 
while  it  the  better  fits  a  man  for  living  in  this  world,  so 
perfectly  fits  him  for  the  world  to  come ;  and,  dying  late 
and  honored,  justifies  us  in  pronouncing  over  his  remains 
such  a  eulogy  as  this : 

So  falls  the  last  of  the  old  forest  trees, 
Within  whose  shades  we  wandered  with  delight; 
Moss-grown,  and  hoary,  yet  the  birds  of  heaven 
Loved  in  its  boughs  to  linger  and  to  sing; 
The  summer  winds  made  sweetest  music  there; 
The  soft,  spring  showers  hung  their  brightest  drops, 
Glistening  and  cheerful  on  the  mossy  spray, 
And  to  the  last,  that  vigorous,  ancient  oak 
Teemed  with  ripe  fruitage! 

Now  the  builders  mourn 

Through  Temple-chambers  their  Grand  Master  fallen; 
The  clear  intelligence,  the  genial  soul, 
The  lips  replete  with  wisdom,  gone,  all  gone; 
The  ruffian  Death  has  met  and  struck  his  prey, 
And  from  the  Quarry  to  the  Mount  all  mourn. 

Bind  up  with  asphodel  the  mystic  tools 
And  Jewels  of  the  Work:  bind  up,  ye  Crafla, 


CLOSING   TUOUGlliS  'ON*  THIS    DEGREE.  101 

The  Square;  it  marked  the  fullness  of  his  life; 

To  virtue's  angle  all  his  deeds  were  true; 

The  Level,  lo  1  it  leads  us  to  the  grave, 

Thrice-honored,  where  our  aged  Father  sleeps ; 

The  Plumb)  it  points  the  home  his  soul  has  found; 

He  ever  walked  by  this  unerring  line, 

Let  down,  suggestive  from  the  hand  of  God: 

Bind  up,  in  mourning  dark  and  comfortless 

The  Gauge,  he  gave  one  part  to  God,  and  God, 

In  blest  exchange,  gave  him  eternity: 

The  Trowel,  in  his  brotherly  hand  it  spread 

Sweet  concord,  joining  long-estranged  hearts; 

The  Hour-glass,  whence  his  vital  sands  have  fled, 

And  every  grain  denoting  one  good  deed : 

The  Gavel,  in  his  master-hand  it  swayed 

For  three-score  years  the  moral  architects, 

Quelling  all  strife,  directing  every  hand, 

And  pointing  all  to  the  great  Builder,  God! 

Bind  these  with  asphodel;  enshroud  these  Tools 
And  Jewels  of  the  Work ;  let  bitterest  tears 
Flow  for  the  man  who  wielded  them  so  well, 
But,  overborne  with  Death,  hath,  in  ripe  age, 
His  labor  fully  done,  passed  from  our  sight ! 

CLOSING  THOUGHTS  ON  THIS  DEGREE. — A  Lodge  pur- 
suing its  work  upon  the  design,  and  in  the  spirit  of  the 
foregoing  lessons,  will  realize  the  virtue  expressed  by 
the  poet  in  the  following  lines : 

Where  hearts  are  warm  with  kindred  fire, 

And  love  beams  free  from  answering  eyes, 
Bright  spirits  hover  always  there 

And  that 's  the  home  the  Masons  prize. 

The  Mason's  Home;  ah,  peaceful  home! 
The  Home  of  love  and  light  and  joy; 
How  gladly  does  the  Mason  come 
To  share  his  tender,  sweet  employ. 


102  CLOSING   THOUGHTS   ON    THIS   DEGREE. 

*A11  round  the  world,  by  land,  by  sea, 

Where  summers  burn  or  winters  chill, 
The  exiled  Mason  turns  to  thee, 
And  yearns  to  share  the  joys  we  feel. 

The  Mason's  Home;  ah,  happy  home  I 

The  home  of  light  and  love  and  joy ; 

There's  not  an  hour  but  I  would  come 

And  share  this  tender,  sweet  employ. 

A  weary  task,  a  dreary  round, 

Is  all  benighted  man  may  know ; 
But  here  a  brighter  scene  is  found, 

The  brightest  scene  that's  found  below. 

The  Mason's  Home;  ah,  blissful  home! 

Glad  center  of  unmingled  joy; 
Long  as  I  live,  I  '11  gladly  come 
And  share  this  tender,  sweet  employ. 

And  when  the  hour  of  death  shall  come 

And  darkness  seal  my  closing  eye, 
May  hands  fraternal  bear  me  home, 
The  home  where  weary  Masons  lie. 
The  Mason's  Home;  ah,  heavenly 

To  faithful  hearts  eternal  joy: 
How  blest  to  find  beyond  the  tomb 
The  end  of  all  our  sweet  employ! 


THE  SECOND  ORDER  IN  FREEMASONRY. 

THE  CAPITULAR  DEGREES: 


CONSISTING   OF 


THE   MARK  MASTER,  THE  PAST 

MASTER,  THE  MOST  EXCELLENT  MASTER,  AND 

THE  ROYAL  ARCH  MASON. 


THESE  four  Degrees  are  conferred,  according  to  the 
American  system,  in  Lodges  and  a  Chapter  of  Capitular 
Masonry.  The  ballot  is  taken  in  the  Fourth  or  Royal 
Arch  Degree,  the  same  rules  of  balloting  being  observed 
as  in  the  Symbolical  Lodge.  All  discipline  exercised  by 
a  Lodge  requiring  suspension  and  expulsion,  is  indorsed 
by  the  Chapter  without  inquiry.  The  Chapter  has  also 
its  own  code  of  discipline  for  offenses  against  its  laws. 
Not  less  than  nine  members  can  open,  work,  or  close  a 
Royal  Arch  Chapter. 


THE  MARK  MASTER. 


THE    MARK    MASTER    GLORIFIED. 

GOD  trusts  to  each  a  portion  of  his  plan, 
And  doth  for  honest  labor  wages  give ; 

"Wisdom  and  time  he  granteth  every  man, 
And  will  not  idleness  and  sloth  forgive. 

The  week  is  waning  fast — art  thou  prepared, 

0  laborer,  for  the  Overseer's  award  ? 

Hast  thou  been  waiting  in  the  market  here, 

Because  no  man  hath  hired  thee?    Rise  and  go: 

The  sun  on  the  Meridian  doth  appear — 
The  Master  calls  thee  to  his  service  now; 

Rise  up,  and  go  wherever  duty  calls, 

And  build  with  fervency  the  Temple-walls. 

1  see,  within  the  heavenly  home  above, 

.  One  who  hath  done  his  life-tasks  faithful!^'; 
In  the  dark  quarries  all  the  week  he  strove, 
And  bore  the  heat  and  burden  of  the  day; 
So,  when  life's  sun  passed  downward  to  the  west, 
Richest  refreshment  was  his  lot,  and  rest  t 

So  shall  it  be  with  thee,  0  toiling  one ! 

However  hard  thine  earthly  lot  may  seem; 
It  is  not  long  until  the  set  of  sun, 

And  then  the  past  will  be  a  pleasing  dream. 
The  Sabbath  to  the  faithful  laborer  given, 
Is  blest  companionship,  and  rest,  and  heaven. 


THE  MARK  MASTEK. 


THE  THEORY  OF  THE   DEGREE   OF  MARK 
MASTER. 

IN  entering  upon  a  new  system  of  Masonry,  the  chap- 
itral  or  capitular,  distinct  in  almost  every  particular  from 
the  ancient  or  symbolical  system,  a  different  style  of  eluci- 
dation must  be  'adopted.  We  can  not  any  longer  look  to 
emblems  or  symbols  as  our  guides,  because  there  are  few 
characters  of  this  sort  applicable  to  these  Degrees.  Such 
designs  as  ingenious  ritualists  of  the  present  day  have 
introduced  are  inconvenient  for  reference,  and  will  bo 
thoroughly  explained  within  these  pages,  but  they  can 
not,  in  a  Masonic  sense,  be  styled  symbols  or  emblems. 
The  distinction  between  Symbolical  Masonry,  or  the 
Masonry  of  the  Ancient  Craft  Degrees,  and  this,  which 
forms  the  subject-matter  of  the  present  and  subsequent 
pages,  is,  that  the  one  is  fixed  and  bounded  by  ancient 
devices  called  symbols,  mostly  of  an  architectural  charac- 
ter, so  definite  in  their  character  that  it  is  impossible  to 
innovate  greatly  upon  them  without  detection ;  the  ether 
is  controlled  only  by  traditions,  more  or  less  apocryphal, 
which  receive  new  forms,  as  the  fancy  of  modern  ritu- 
alists may  treat  them.  Thus  it  follows  that  while  the 
Ancient  Craft  Degrees  are  essentially  uniform  through- 


108  THE    MARK   MASTER. 

out  the  world,  the  Degrees  conferred  in  the  Chapters  and 
Councils  in  the  United  States  are  essentially  different 
from  those  which,  under  similar  names,  are  worked  in 
foreign  countries. 

But  with  all  this  confusion  of  working,  liability  to  inno- 
vation, and  want  of  antiquity,  there  is  something  so  beau- 
tiful in  the  drama  of  the  following  Degrees,  the  covenants 
are  so  impressive  and  humane,  and  the  lessons  inculcated 
in  the  various  Lectures  so  fragrant  with  the  spirit  of  the 
Divine  Word,  that  it  need  not  be  wondered  at  if,  in  the 
United  States  at  least,  where  the  reverence  for  antiquity 
is  less  than  in  older  countries,  they  are  prized  equally 
with  the  ancient  and  world-wide  system.  Almost  every 
Master  Mason  in  this  country  is,  or  intends  to  become,  a 
Royal  Arch  Mason,  and  a  Mason  of  the  ^Cryptic  Rite. 

What  we  have  said  in  general  terms  of  the  six  follow- 
ing Degrees,  (the  Mark  Master,  the  Past  Master,  the  Most 
Excellent  Master,  the  Royal  Arch  Mason,  the  Royal  Mas- 
ter, and  the  Select  Master,)  we  affirm  with  peculiar  empha- 
sis of  the  Degree  of  MARK  MASTER.  Its  drama  is  exqui- 
sitely beautiful,  exhibiting  the  work  of  the  scholar,  the 
Christian,  the  Biblical  student,  and  the  genius,  who,  had 
he  turned  his  mind  to  dramatic  writings,  might  even  have 
emulated  a  Shakspeare.  Its  covenants  are  benevolent  in 
an  eminent  degree,  being  admirably  designed  for  the  fur- 
therance of  that  social  and  charitable  intercourse  between 
brethren  which  this  Degree  particularly  enjoins.  Its  les- 
sons, as  the  following  pages  will  show,  are  wisely  culled 
from  the  great  treasury  of  the  Divine  Word.  In  brief, 
so  practical  is  the  MARK  MASTER'S  DEGREE  in  its  char- 
acter, as  conferred  in  the  United  States,  that  its  principal 
device,  THE  KEY-STONE,  is  publicly  worn,  Fearing  the  same 


MARK  MASTER'S  LODGE  AND  JEWELS.          109 

relation  to  the  so-called  "  Higher  Degrees "  which  the 
symbol  of  the  SQUARE  AND  COMPASS  bears  to  the  "  Lower 
Degrees." 

In  theory,  the  Degree  of  MARK  MASTER  is  appendant 
to  that  of  Fellow  Craft,  and,  could  its  traditions  be  his- 
torically established,  might,  with  propriety,  be  conferred 
upon  Fellow  Crafts  as  the  complement  of  that  grade. 
Its  original  members  were  merely  Fellow  Crafts ;  its  lec- 
tures describe  the  manner  in  which  Fellow  Crafts  were 
classified,  governed,  and  paid;  its  covenants  have  direct 
application  to  Fellow  Crafts  alone.  But,  by  general  con- 
sent, the  Degree  in  this  country  is  confined  to  Master 
Masons  alone,  and  a  new  system  of  Lodges  is  framed  to 
accommodate  it.  The  title  of  the  organization  in  which 
the  Degrees  of  Mark  Master,  Past  Master,  Most  Excel- 
lent Master,  and  Royal  Arch  Mason  are  conferred,  is 
Royal  Arch  Chapter.  In  a  Chapter,  not  less  than  nine 
members  can  open  or  work.  The  government  of  Chap- 
ters is  intrusted  to  Grand  Chapters  of  Capitular  or  Chap- 
Ural  Masonry,  of  which  there  is  one  in  every  State  in 
the  Union. 


MARK  MASTER'S    LODGE   AND  JEWELS. 

THE  ALTAR. — The  central  design  in  this,  as  in  all 
preceding  Lodges,  is  the  Altar,  surmounted  with  God's 
revealed  Law,  crowned  with  the  Masonic  implements — 
the  Square  and  Compass.  To  an  observing  eye,  this 
constant  recurrence  of  sacred  emblems  must  be  highly 
suggestive.  Can  an  institution  be  evil  in  tendency  that 
seeks  the  blessing  of  God  through  every  grade  of  its 
advancement  ?  Can  the  secrecy  of  which  the  enemies  of 


110  THE    MARK    MASTER. 

Freemasonry  make  a  handle,  be  of  an  improper  charac- 
ter when,  whatever  else  is  shut  out  of  the  hall,  God  is  not 
shut  out? 

There  is  a  prayer  unsaid — 

No  lips  its  accents  move; 
'Tis  uttered  by  the  pleading  eye, 

And  registered  above. 

Each  mystic  Sign  is  prayer, 
By  hand  of  Mason  given ; 
Each  gesture  pleads  or  imprecates, 
And  is  observed  in  heaven. 

The  deeds  that  mercy  prompts 
Are  prayers  in  sweet  disguise; 
Though  unobserved  by  any  here, 
They're  witnessed  in  the  skies. 

Then  at  the  Altar  kneel — 
In  silence  make  thy  prayer; 
And  He  whose  very  name  is  love, 
The  plea  will  surely  hear. 

The  darkest  road  is  light — 
We  shun  the  dangerous  snare, 
When  heavenly  hand  conducts  the  way, 
Responsive  to  our  prayer. 

THE  KEY-STONE. — The  use  of  the  Jcey-stone  as  a  sym- 
bolical device  is  peculiar  to  the  MARK  MASTER.  Origin- 
ally connected  with  a  pleasing  tradition,  upon  which  the 
Degree  is  principally  founded,  it  has  become  the  distinct- 
ive emblem  of  the  grade ;  and  the  members  are  impress- 
ively instructed  to  mark  well  its  figurative  explanation. 
Upon  its  front  are  engraven,  within  two  concentric  cir- 
cles, certain  cryptographic  characters,  known  only  to  the 


MARK  MASTER'S  LODGE  AND  JEWELS.          Ill 

initiated,  but  bearing  a  general  allusion  to  that  "hiero- 
glyphic bright"  on  the  Fellow  Crafts'  tracing  board,  which, 
in  the  language  of  the  poet-brother,  "Burns, 

"None  but  craftsmen  ever  saw." 

Within  the  inmost  circle  is  a  space  left  for  the  private 
"Mark"  of  the  member  who  displays  the  badge.  This 
is  some  device  selected  by  himself,  having  reference  to 
his  avocation  in  life,  his  heraldic  bearings,  or  such  figure 
as  is  dictated  by  his  fancy.  According  to  the  general 
rule  of  Mark  Masters'  Lodges,  every  member  is  required 
to  choose  a  "Mark"  within  a  specified  time  after  entrance 
upon  the  grade.  Such  "Mark"  must  not  conflict  with 
one  previously  chosen  by  a  member  of  the  same  Lodge; 
and,  being  once  recorded  in  the  "Mark  Book,"  can  not 
afterward  be  changed,  save  by  consent  of  the  Lodge. 

The  use  of  this  "Mark"  in  those  dispensations  of 
benevolence  which  form  so  striking  a  feature  in  this  sys- 
tem of  Masonry,  is  exceedingly  significant.  Its  perver- 
sion is  carefully  guarded  against :  no  MARK  MASTER  may 
pledge  his  "Mark"  the  second  time  until  it  has  been 
redeemed  from  its  former  pledge;  and  the  plea  of  dis- 
tress made  by  a  MARK  MASTER,  when  accompanied  by 
his  "Mark,"  can  not  be  refused  by  a  member  of  this 
grade  without  violating  the  covenant  of  the  Degree. 

Fairest  and  foremost  of  the  train  that  wait 

On  man's  most  dignified  and  happy  state, 

Whether  we  name  thee  Charity  or  Love, 

Chief  grace  below,  and  all  in  all  above — • 

O,  never  seen  but  in  thy  blest  effects, 

Or  felt  but  in  the  soul  that  Heaven  selects; 

Who  seeks  to  praise  thee,  and  to  make  thee  known 

To  other  hearts,  must  have  thee  in  his  own. 


112  THE   MARK  MASTER. 

Teach  me  to  feel  another's  woe— • 

To  hide  the  faults  I  see; 
That  mercy  I  to  others  show, 

That  mercy  show  to  me. 

No  works  shall  find  acceptance  in  that  day 
When  all  disguises  shall  be  rent  away, 
That  square  not  truly  with  the  Scripture  plan, 
Nor*  spring  from  love  to  God  or  love  to  man. 

THE  THREE  SQUARES. — In  the  Degree  of  Fellow  Craft, 
of  which  this  of  the  MARK  MASTER  is 'but  the  comple- 
ment, the  Masonic  application  of  the  Square  is  explained. 
As  applied  to  the  person  of  a  candidate  for  Masonic  light, 
the  Square  expresses  that  he  must  be  physically,  men- 
tally, and  morally  perfect,  to  be  able  to  pass  the  strict 
ordeal  of  Ancient  Craft  Masonry.  The  three  squares 
used  in  the  Lodge  of  MARK  MASTERS  have  the  same  gen- 
eral reference,  but  in  a  more  extended  and  threefold  sense. 
Here  the  works  of  each  member  are  considered  as  applied 
to  the  squares  of  the  Divine  Law  in  the  three  dispensa- 
tions :  the  Patriarchal,  the  Mosaic,  and  the  Christian.  The 
grand  trial  of  humanity  to  be  had  at  the  last  day,  when 
God 
"  Shall  try  the  blocks  we  offer  with  his  own  unerring  square," 

is  forcibly  expressed,  and  an  inimitable  moral  drawn. 
There  is  impressed  upon  every  member  the  duty  of  being 
circumspect  in  all  his  words  and  actions,  and  of  discoun- 
tenancing immorality  in  others,  as  well  as  of  keeping  his 
own  white  apron  untarnished  by  a  single  stain.  It  was 
written  by  the  pen  of  inspiration,  under  the  dictation  of 
the  unerring  wisdom  of  the  Most  High,  that  virtue  exalteth 
a  nation;  and  it  is  equally  true  that  vice  or  immorality, 


THE   HAPPY  HOUR.  113 

unrestrained,  is  not  only  a  reproach  on  any  institution 
where  it  is  allowed  to  exist,  but  will,  sooner  or  later, 
destroy  the  peace  and  happiness  of  the  members  of  that 
institution.  MARK  MASTERS,  therefore,  are  taught  so  to 
conduct  themselves,  in  their  intercourse  with  each  other 
as  brethren,  as  well  as  in  their  dealings  with  the  world 
without,  that  they  may  not  bring  discredit  upon  them- 
selves or  the  institution  of  Masonry  to  which  they  belong. 

THE    HAPPY    HOUR 

0,  happy  hour  when  Masons  meet  I 
0,  rarest  joys  when  Masons  greet  1 
Each  interwoven  with  the  other, 
And  brother  truly  joined  with  brother 
In  intercourse  that  none  can  daunt — 
Linked  by  the  ties  of  covenant. 

See,  ranged  about  the  Holy  Word, 

The  Craftsmen  praise  their  common  Lord! 

See  in  each  eye  a  love  well  proven, 

Around  each  heart  a  faith  well  woven  I 

Feel  in  each  hand-grip  what  a  tie 

Is  this  that  men  call  Masonry! 

Blest  bond!  when  broken,  we  would  fain 
Unite  the  severed  links  again; 
Would  urge  the  tardy  hours  along, 
To  spend  the  wealth  of  light  and  song, 
That  makes  the  Lodge  a  sacred  spot. 
O,  be  the  season  ne'er  forgot, 
That  takes  us  from  the  world  of  care 
To  happy  halls  where  Masons  are ! 


114  THE    MARK   MASTER. 


THE   CEDARS  OF   LEBANON. 

Palestine,  as  a  territory,  is  destitute  of  forests  suitable 
for  building  material.  When,  therefore,  King  David  pro- 
jected a  grand  edifice  which  should  be  the  crowning  glory 
of  the  reign  of  his  son  Solomon,  and  an  evidence  of  the 
national  devotion  to  God,  he  made  application  to  Hiram, 
the  Phoenician  monarch,  whose  possessions  included  the 
powerful  mountain  ranges  of  Lebanon,  for  a  supply  of 
the  cedars  which  grew  there  in  unparalleled  abundance. 
The  Tyrian  king,  between  whom  and  King  David  there 
existed  a  more  than  royal  friendship,  readily  acceded  to 
his  request;  and  thus  the  work  of  preparation  for  build- 
ing was  expedited.  So  large  was  the  supply  of  this  mate- 
rial furnished  to  King  Solomon,  that,  after  the  comple- 
tion of  the  edifice  upon  Mount  Moriah,  which  occupied 
seven  years  and  upward,  King  Solomon  erected,  upon 
the  contiguous  hill  westward,  a  palace  for  his  own  use, 
in  which,  so  abundantly  did  the  cedar  enter,  that  it  was 
entitled  "the  House  of  Lebanon." 

On  Lebanon's  majestic  brow 
The  grand  and  lofty  cedars  grew 
That,  shipped  in  floats  to  Joppa's  port,  . 
Up  to  Jerusalem  were  brought. 

The  principal  groves  of  cedar  were  found  about  one 
hundred  and  fifty  miles  north-west  of  Jerusalem,  and 
not  far  from  the  sea-coast  on  which  the  cities  of  Sidon, 
Sarepta,  and  Tyre  stood.  This  suggests  the  mode  of 
transhipment,  which  is  described  in  the  Scriptures :  The 
trunks  of  trees  were  rudely  shaped,  made  into  floats  or 
rafts,  and  brought  down  the  coast  by  Phoenician  mar- 


THE  CEDARS  OF  LEBANON.          115 

iners,  the^  most  skillful  sailors  of  the  age,  about  one  hun- 
dred miles  to  the  port  of  Joppa,  the  only  seaport  oppo- 
site Jerusalem,  from  which  it  was  distant  but  thirty-five 
miles.  Here  they  were  adapted,  by  the  tools  of  the  work- 
men, to  the  exact  places  they  were  to  occupy  in  the 
Temple,  and  then  carried  by  land  to  the  Sacred  Hill. 

Being  incorruptible  to  atmospheric  influences,  the  cedar 
beams  and  planks  thus  used  might  have  remained  to  this 
day,  the  ornaments  of  Moriah  and  Sion,  and  the  tokens 
of  the  brotherly  covenants  that  connected  the  monarchs 
of  Israel  and  Phoenicia,  but  for  the  destructive  influences 
of  invasion.  The  Temple,  having  stood  four  hundred  and 
sixteen  years,  was  burned  by  Nebuchadnezzar,  King  of 
Babylon,  who  was  the  instrument  in  God's  hand  to  chas- 
tise a  rebellious  and  idolatrous  people. 

The  number  of  cedars  remaining  upon  Lebanon  is  very 
small — less,  it  is  said,  than  one  hundred;  but  these  are 
grand  specimens  of  the  Creator's  power,  towering  in  sub- 
limity in  the  valleys,  where  they  are  hidden,  and  suggest- 
ing what  must  have  been  the  ancient  glory  of  Lebanon, 
covered  with  a  growth  of  such. 

JOPPA. — The  peculiarly  hilly,  and  even  precipitous, 
character  of  Joppa  is  preserved  in  the  traditions  of  the 
Degree  of  MARK  MASTER,  and  a  benevolent  moral  de- 
duced, in  accordance  with  the  entire  instructions  of  the 
grade. 

True  charity,  a  plant  divinely  nursed, 

Fed  by  the  hope  from  which  it  rose  at  first, 

Thrives  against  hope,  and  in  the  rudest  scene; 

Storms  but  enliven  its  unfading  green ; 

Exuberant  is  the  shadow  it  supplies; 

Its  fruit  on  earth,  its  growth  above  the  skies. 


116  THE   MARK   MASTER, 

Thus  no  opportunity  is  lost,  either  in  covenants,  em- 
blems, traditions,  or  dramatic  exercises,  to  impress  upon 
the  candidate's  mind  the  Divine  lesson  that,  great  as  faith 
and  hope  are  esteemed  in  their  effects  upon  the  human 
heart,  "the  greatest  of  these  is  charity." 

THE  WHITE  STONE. — Many  references  are  made  in  this 
Degree  to  "the  white  stone,"  "the  head-stone,"  "the  stone 
which  the  builders  rejected,"  "the  head  of  the  corner." 
The  whole  of  this,  however,  is  most  impressively  con- 
veyed in  the  following  passage  from  Revelations:  "To 
him  that  overcome th  will  I  give  to  eat  of  the  hidden 
manna,  and  will  give  him  a  white  stone,  and  in  the  stone 
a  new  name  written,  which  no  man  knoweth  saving  him 
that  receiveth  it." 

THE  METHOD  OF  VIGILANCE. — The  vast  numbers  of 
workmen  who  labored  upon  the  Temple — more  than  one 
hundred  and  fifty  thousand — will  suggest  to  the  mind 
some  of  the  difficulties  encountered  in  rewarding  merit 
by  a  fair  compensation  to  the  laborers,  and  punishing  the 
guilty,  both  those  who  idly  dissipated  their  time,  and 
those  who  attempted,  through  fraud,  to  secure  wages 
which  they  had  not  earned.  These  difficulties,  quite  in- 
superable to  an  ordinary  mind,  were  thoroughly  obviated 
by  the  wisdom  of  Solomon,  and  it  is  believed  that  no 
instance  of  impropriety  occurred,  during  the  whole  labor, 
which  was  not  summarily  detected  and  punished.  From 
the  traditions  in  which  these  matters  are  communicated, 
speculative  Masons  derive  moral  instruction,  apt,  abound- 
ing, and  important. 

THE  WORKING  TOOLS. — The  implements  of  practical 
architecture,  adopted  as  appropriate  to  this  Degree,  are 
the  chisel  and  the  mallet.  The  former  suggests  the 


THE    CLOSING    INJUNCTIONS.  117 

effects  of  discipline  and  education  upon  the  human  heart, 
in  discovering  the  latent  virtues  of  the  mind,  drawing 
them  forth  to  range  the  large  field  of  matter  and  space, 
and  displaying  the  summit  of  human  knowledge,  viz., 
our  duty  to  God  and  to  man. 

The  latter  suggests  that,  in  the  school  of  discipline,  a 
man  may  learn  to  be  content.  What  the  mallet  is  to  the 
workman,  enlightened  reason  is  to  the  passions ;  it  curbs 
ambition,  it  depresses  envy,  it  moderates  anger,  and  it 
encourages  good  dispositions. 

THE  DIVINE  LAW  OF  JUSTICE. — In  the  ceremony  of 
closing  the  Lodge  of  MARK  MASTERS  is  introduced  the 
parable  of  the  householder,  who  employed  laborers,  as 
he  found  them  in  waiting  in  the  market-place,  to  do  the 
work  of  his  vineyard.  To  each  he  proffers  a  specified 
rate  of  wages  upon  which  the  labor  was  performed. 
And  when,  at  the  close  of  day,  he  called  together  the 
workmen,  and,  paying  them  the  covenanted  compensa- 
tion, he  found  some  dissatisfied  with  the  distribution,  not 
because  there  had  been  any  breach  of  the  contract,  but 
because  the  laborers  of  but  an  hour  were  receiving  as 
much  as  those  who  had  borne  the  burden  and  heat  of 
the  day,  the  householder  silenced  their  unreasona-ble 
complaints  by  reference  to  the  Divine  law  of  justice. 

THE  CLOSING  INJUNCTIONS. — To  the  candidate  who  has 
passed  thoughtfully  through  the  dramatic  ceremonial  of 
the  MARK  MASTER'S  DEGREE,  fortunate  in  having  a  well- 
instructed  Master  and  an  expert  membership,  the  closing 
injunctions  appeal  with  great  power.  In  the  honorable 
character  of  MARK  MASTER,  it  is  more  particularly  your 
duty  to  endeavor  to  let  your  conduct  in  the  Lodge  and 
among  the  brethren  be  such  as  may  stand  the  test  of  the 


118  THE   MARK   MASTER. 

Grand  Overseer's  Square,  that  you  may  not,  like  the  un- 
finished and  imperfect  work  of  the  negligent  and  unfaith- 
ful of  former  times,  be  rejected  and  thrown  aside  as  unfit 
for  that  spiritual  building,  that  house  not  made  with 
hands,  eternal  in  the  heavens. 

While  such  is  your  conduct,  should  misfortune  assail 
you,  should  friends  forsake*  you,  should  envy  traduce 
your  good  name,  and  malice  persecute  you,  yet  may  you 
have  confidence,  that  among  MARK  MASTERS  you  will 
find  friends  who  will  administer  relief  to  your  distresses 
and  comfort  your  afflictions  ;  ever  bearing  in  mind,  as  a 
consolation  under  all  the  frowns  of  fortune  and  as  an 
encouragement  to  hope  for  better  prospects,  that  the 
stone  which  the  builders  rejected,  possessing  merits  to 
them  unknown,  became  the  chief  stone  of  the  corner. 


THE  PAST  MASTER. 


THE    PAST    MASTEK. 

0 !  raised  to  oriental  chair, 
%   With  royal  honors  crowned, 
The  grace  and  dignity  to  bear, 

As  in  the  days  renowned. 
Let  firmness  guide  the  ruling  hand, 

Nor  Gavel  fall  in  vain ; 
And  kindness  soften  the  command, 

And  law  the  vice  restrain. 

The  open  Word  delight  to  read — 

That  trestle-board  of  heaven— 
And  see  that  every  Mason  lieevl 

The  deathless  precepts  given  ; 
And  let  the  Trowel  truly  spread 

Its  cement  so  divine, 
That  all  the  Craft  be  duly  paid 

Their  corn,  and  oil,  and  wine. 

The  Plumb-line,  hanging  from  the  skyf 

In  the  GRAND  MASTER'S  hand, 
Be  this  your  emblem,  ever  nigh, 

By  this  to  walk  and  stand ; 
Thus  grateful  Craftsmen  will  conspire 

To  sing  your  praises  true, 
And  honors  grant  you,  even  higher, 

Than  now  they  offer  you. 


THE  PAST  MASTEK. 


THE  THEORY  OF  THE  DEGREE  OF  PAST 
MASTER. 

WHAT  we  have  said  of  the  dramatic  beauty  of  the 
various  degrees  elucidated  in  these  pages,  does  not 
apply  to  this  of  PAST  MASTER  so  much  as  to  the  others. 
Its  drama  is  but  slight,  but  a  single  lesson  being  com- 
municated therein,  viz.,  that  of  the  proper  government 
of  Lodges  by  Masters.  What  it  lacks  in  dramatic  force, 
however,  is  supplied  in  the  importance  of  the  subject. 
Nothing  is  more  vital  to  the  prosperity  of  Freemasonry 
than  the  proper  instruction  of  Lodge-masters. 

All  Masonic  history  is  uniform  in  the  expression  of 
this  fact.  Mr.  Webb, -in  his  remarks  upon  the  Degree 
of  PAST  MASTER,  says : 

"It  should  be  carefully  studied  and  well  understood 
by  every  Master  of  a  Lodge.  It  treats  of  the  govern- 
ment of  our  society  and  the  disposition  of  our  rulers, 
and  illustrates  their  requisite  qualifications.  It  includes 
the  ceremony  of  opening  and  closing  Lodges  in  the  sev- 
eral preceding  Degrees,  and  also  the  forms  of  installa- 
tion and  consecration  in  the  tjrand  Lodge,  as  well  as 
private  Lodges.  It  comprehends  the  ceremonies  at  lay- 
ing the  foundation-stones  of  public  buildings,  and  also  at 

121 


122  THE   PAST   MASTER. 

dedications  and  at  funerals,  by  a  variety  of  particulars 
explanatory  of  those  ceremonies." 

The  form  of  government  adopted  in  Masonry  is  pecu- 
liar to  itself.  While  the  members  of  a  Lodge  are  unre- 
stricted in  their  prerogative  of  electing,  annually,  their 
Master,  such  an  one  as  they  prefer,  yet,  from  the  mo- 
ment of  his  installation,  they  resign  the  management  of 
their  Masonic  affairs  unreservedly  into  his  hands.  He 
is  the  custodian  of  their  landmarks.  From  his  authority 
there  is  no  appeal,  save  to  the  Grand  Master.  There 
can  be  no  meeting  of  the  Lodge  without  his  approbation, 
as  the  visible  emblem  of  authority ;  the  Charter  or  War- 
rant, without  which  the  Lodge  can  not  legally  assemble, 
is  in  his  possession.  The  Lodge  has  no  representatives 
in  Grand  Lodge  save  himself  and  the  two  Wardens,  nor 
can  these  be  ousted  from  the  privilege  of  representation 
by  any  action  of  the  Lodge.  This  sketch  of  the  Mas- 
ter's relation  to  the  brethren  will  show  that  his  station 
is  widely  different  from  that  of  the  chairman  or  president 
of  an  ordinary  association. 

Such  being  the  ancient  powers  and  prerogatives  of 
the  Master,  it  is  important  that  they  should  be  carefully 
hedged  around  and  determined  beyond  cavil ;  also  that 
he  should  be  thoroughly  instructed  in  them.  That  a 
spirit  of  dictation  and  haughtiness  is  likely  to  grow  out 
of  so  large  a  range  of  authority,  is  highly  probable  ;  and 
some  means  of  communication  between  the  Lodge-master 
and  others  who  hold,  or  have  heretofore  held,  similar 
authority,  must  be  admitted  as  very  desirable.  It  is  for 
these  purposes  the  Degree  of  PAST  MASTER  is  de- 
signed. 


'DISPENSING  WAGES.  123 

DISPENSING  WAGES. — One  of  the  prime  duties  of  a 
Master  is  that  of  "  paying  the  Craft  their  wages,"  con- 
veyed in  the  following  verses  : 

They  come  from  many  a  pleasant  home, 
To  do  the  ancient  work  they  come, 

With  cheerful  hearts,  and  light; 
They  leave  the  outer  world  a  space, 
And,  gathering  here  in  secret  place, 

They  spend  the  social  night 
They  earn  the  meed  of  honest  toil, 
.   Wages  of  corn,  and  wine,  and  oil. 

Upon  the  sacred  altar  lies 
Ah !  many  a  sacrifice, 

Made  by  these  working  men; 
The  passions  curbed,  the  lusts  restrained, 
And  hands  with  human  gore  unstained, 

And  hearts  from  envy  clean ; 
They  -earn  the  meed  of  honest  toil, 
Wages  of  corn,  and  wine,  and  oil. 

They  do  the  deeds  their  MASTER  did ; 
The  naked  clothe,  the  hungry  feed — 

They  warm  the  shivering  poor; 
They  wipe  from  fevered  eyes  the  tear; 
A  brother's  joys  and  griefs  they  share, 

As  ONE  had  done  before; 
They  earn  the  meed  of  honest  toil, 
Wages  of  corn,  and  wine,  and  oil. 

Show  them  how  Masons  Masons  know, 
The  land  of  strangers  journeying  through; 

Show  them  how  Masons  love ; 
And  let  admiring  spirits  see 
How  reaches  Mason's  charity 

From  earth  to  heaven  above; 
Give  them  the  meed  of  honest  toil, 
Wages  of  corn,  and  wine,  and  oiL 


124  THE   PAST   MASTER.' 

Then  will  each  brother's  tongue  declare 
How  bounteous  his  wages  are; 

And  peace  will  reign  within ; 
Your  walls  with  skillful  hands  will  grow, 
And  coming  generations  know 

Your  Temple  is  Divine; 
Then  give  the  meed  of  honest  toil, 
Wages  of  corn,  and  wine,  and  oil. 

Yes,  pay  these  men  their  just  desert; 
Let  none  dissatisfied  depart, 

But  give  them  full  reward; 
Give  light,  that  longing  eyes  may  see; 
Give  truth,  that  doth  from  error  free; 

Give  them  to  know  the  Lord ! 
This  is  their  meed  of  honest  toil, 
Wages  of  corn,  and  wine,  and  oil. 

TIIE  BURIAL  OF  THE  DEAD. — Another  of  the  primary 
duties  of  the  Lodge-master  is  that  of  a  decorous  burial 
of  the  fraternal  dead.  This  is  a  subject  of  so  much  im- 
portance as  to  demand  the  best  efforts  of  those  to  whom 
it  is  intrusted.  All  the  symbolisms  of  Freemasonry 
point  to  the  grave  and  the  shining  world  beyond  for 
their  explication.  This  is  the  most  impressive  ceremony 
of  the  Order  that  can  be  performed  in  public.  It  has  in 
it  all  the  elements  of  dramatic  effect — the  dead  body,  the 
sorrowing  mourners,  the  coffin,  the  spade,  the  sprig  of 
evergreen,  the  open  grave.  The  ritualists,  Preston  and 
Webb,  whose  plans  are  mainly  followed  in  the  United 
States,  give  a  burial  service  sufficiently  impressive.  It 
only  remains  for  the  Lodge-master  to  lay  the  subject 
impressively  before  the  eyes  and  ears  of  his  congrega- 
tion. It  has  been  well  said  that  "  a  Masonic  burial, 
properly  performed,  is  productive  of  twelve  Masonio 


THE    DISCIPLINE   OF   THE   LODGE.  125 

initiations,"  so  deep  is  the  impression  made  on  the  minds 
of  the  community. 

MASONIC  CONSECRATIONS. — At  the  consecration  of 
.foundation-stones,  cape-stones,  etc.,  done  under  Masonic 
auspices,  the  Lodge-master  likewise  takes  the  lead, 
either  as  the  representative  of  his  own  Lodge  or  of  the 
Grand  Lodge. 

THE  DISCIPLINE  OF  THE  LODGED— The  discipline  of 
.the  Lodge  being  essentially  in  the  Lodge-master's  care, 
he  is  strictly  charged,  in  his  own  installation  service,  in 
fifteen  ancient  regulations,  hedging  him  so  closely  about 
that  he  can  not  materially  err.  These  are,  in  brief,  that 
he  shall  be  a  good  and  moral  man ;  that  he  will  be  peace- 
able and  law-abiding ;  that  he  will  avoid  plots  and  con- 
spiracies ;  that  he  will  respect  the  civil  magistrate,  work 
diligently,  live  creditably,  and  act  honorably  by  all  men ; 
that  he  will  honor  the  Masonic  rulers,  and  submit  to  their 
awards ;  that  he  will  avoid  private  quarrels,  and  cherish 
temperance;  that  he  will  be  cautious,  courteous,  and 
faithful ;  that  he  will  respect  the  true  brethren  and  dis- 
countenance the  false ;  that  he  will  promote  the  general 
good  of  society,  cultivate  the  social  virtues,  and  propa- 
gate the  knowledge  of  Masonry ;  that  he  will  pay  homage 
to  the  Grand  Master,  and  conform  to  the  lawful  edicts 
of  the  Grand  Lodge ;  that  he  will  suffer  no  innovations 
in  the  body  of  Masonry;  that  he  will  attend  the  sessions 
of  Grand  Lodge ;  that  he  will  permit  no  new  Lodge  to 
be  formed  save  by  consent  of  Grand  Lodge,  and  give  no 
countenance  to  clandestine  Masonry;  that  he  will  admit 
no  man  a  Mason  without  cautious  scrutiny  into  charac- 
ter; and  that  he  will  put  visitors  to  due  examination 
before  admission. 


126  THE   PAST   MASTER. 

THE  TEMPLE  OF  SOLOMON. 

The  PAST  MASTER  has  his  own  traditions  relative  to 
King  Solomon  and  his  Temple.  The  following  is  the 
scriptural  account  of  this  edifice : 

"The  house  which  King  Solomon  built  for  the  Lord, 
the  length  thereof  was  threescore  cubits,  and  the  breadth 
thereof  twenty  cubits,  and  the  height  thereof  thirty  cubits. 
And  the  porch  before  the  temple  of  the  house,  twenty 
cubits  was  the  length  thereof,  according  to  the  breadth 
of  the  house ;  and  ten  cubits  was  the  breadth  thereof 
before  the  house.  And  for  the  house  he  made  windows 
of  narrow  lights.  And  against  the  wall  of  the  house  he 
built  chambers  round  about,  against  the  walls  of  the 
house  round  about,  both  of  the  temple  and  of  the  oracle  : 
and  he  made  chambers  round  about.  The  nethermost 
chamber  was  five  cubits  broad,  and  the  middle  was  six 
cubits  broad,  and  the  third  was  seven  cubits  broad  :  for 
without,  in  the  wall  of  the  house,  he  made  narrowed  rests 
round  about,  that  the  beams  should  not  be  fastened  in 
the  walls  of  the  house.  And  in  the  eleventh  year,  in  the 
month  Bui,  (which  is  the  eighth  month,)  was  the  house 
finished  throughout  all  the  parts  thereof,  and  according 
to  all  the  fashion  of  it.  So  was  he  seven  years  in  build- 
ing it." — 1  Kings  vi. 

The  above  account,  though  doubtless  in  accordance 
with  the  architectural  nomenclature  of  the  period,  is 
almost  inexplicable  at  the  present  day.  Various  plans 
have  been  drawn  by  skillful  artists,  designed  to  afford  to 
the  eye  a  view  of  the  shape  and  proportions  of  this  re- 


THE    TEMPLE   OF    SOLOMON.  127 

markable  edifice,  but  there  is  so  little  harmony  among 
the  plans  as  to  lead  to  the  suspicion  that  the  key  to  the 
architectural  designs  of  Solomon  has  not  yet  been  dis- 
covered. The  ground  on  which  it  stood  is  a  part  of 
Mount  Moriah,  near  the  place  where  the  faith  .of  Abra- 
ham was  tried  when  he  was  commanded  to  offer  his.  son 
Isaac  upon  the  altar,  and  where  David  appeased  the 
destroying  angel  by  erecting  an  altar  in  the  threshing- 
floor  of  Araunah.  It  was  begun  in  the  year  of  the  world 
2992,  and  before  the  Christian  era  1012;  and,  as  the 
Biblical  narrative  positively  asserts,  was  completed  in 
about  seven  years.  In  its  construction,  Solomon  engaged 
the  cooperation  of  Hiram,  the  King  of  Tyre,  and  of  the 
most  skillful  artist  of  that,  and,  perhaps,  of  any  age, 
called,  it  is  said,  in  the  Phoenician  dialect,  Abdonemus, 
but,  in  the  ancient  Masonic  constitutions,  Amom,  or 
Hiram  Abiff,  as  his  Assistant  Grand  Master  of  the 
work.  Under  them  were  200  Hadorini,  or  princes ; 
3,300  Menatzchim,  or  expert  Master  Masons,  as  over- 
seers ;  80,000  Ghiblim  (sculptors),  Ishchotzeb,  (hewers), 
and  Benai  (layers),  who  were  ingenious  Fellow  Crafts, 
besides  a  levy  out  of  all  Israel  of  30,000,  under  Adon- 
iram,  the  Junior  Grand  Warden,  making  in  all  113,600, 
exclusive  of  the  two  Grand  Wardens  employed  in  the 
noble  undertaking.  Besides  these,  there  were  70,000 
[shsabal,  or  men  of  burden. 

COLLECTION  OF  MASONIC  IMPLEMENTS. — The  general 
collection  of  Masonic  implements,  placed  before  the  eye 
of  the  Worshipful  Master,  reminds  him  of  his  power  and 
jurisdiction,  while  it  warns  him  to  avoid  the  abuse  of 
that  poAver,  limiting  his  jurisdiction  and  prescribing  his 
conduct.  These  emblems  afford  him  copious  topics  of 


128  THE   PAST   MASTER. 

advice  to  such  as  assist  him  in  the  government  of  the 
Fraternity,  as  well  as  to  all  the  brethren  over  whom  he 
is  called  to  preside.  There  he  can  descant  upon  the  ex- 
cellencies of  the  Holy  Writings  as  the  rule  of  life ;  for 
those  writings  teach  us,  that,  being  born  upon  a  Level, 
we  should  act  upon  the  Square,  circumscribing  our  de- 
sires within  the  Compass  of  nature's  gifts,  poured  upon 
us  from  the  Horn  of  Plenty.  Here,  also,  he  may  exhort 
them  to  walk  uprightly,  suffering  neither  the  pressure 
of  poverty  nor  the  avarice  of  riches  to  tempt  the  heart 
to  swerve  for  a  moment  from  the  Line  of  rectitude  sus- 
pended before  them  from  the  center  of  heaven.  The 
division  of  time  into  equal  and  regular  portions,  and  the 
subjection  of  our  passions  and  desires,  will  come  natu- 
rally up,  while  the  by-laws  of  the  Lodge  regulate  the 
deportment  of  the  Craft  assembled  for  purposes  of  social 
improvement  and  mental  recreation.  Thus  the  Master 
will  demand  prompt  obedience,  while  he  exercises  an 
affectionate  moderation.  He  will  mingle  the  sweetness 
of  mercy  with  the  necessary  severity  of  justice. 


THE  MOST  EXCELLENT  MASTER, 


HUMBLE    ADORATION. 

PROSTRATE  before  the  Lord, 
We  praise  and  bless  his  name, 

That  he  doth  condescend  to  own 
The  temple  that  we  frame. 

No  winter's  piercing  blast, 
No  summer's  scorching  flame 

Has  daunted  us;  and  prostrate  here, 
We  praise  and  bless  his  name. 

From  lofty  Lebanon 

These  sacred  cedars  came; 

We  dedicate  them  to  thy  cause, 
And  praise  and  bless  thy  name. 

Ea°,h  noble  block  complete, 
Each  pure  and  sparkling  gem, 

We  give  to  build  and  beautify, 
And  praise  and  bless  thy  name. 

With  millions  here  below, 
With  heaven's  own  cherubim, 

Prostrate  before  the  fire  and  cloud, 
We  praise  and  bless  thy  name. 


THE   MOST   EXCELLENT   MASTER 


THE  THEORY  OF  THE  DEGREE  OF  MOST 
EXCELLENT  MASTER. 

THE  glowing  eulogiums  pronounced  in  a  preceding 
page  upon  the  Degree  of  Mark  Master  are  equally 
appropriate  when  applied  to  that  of  MOST  EXCELLENT 
MASTER.  Its  drama,  covenants,  and  lectures  bear  marks 
of  the  same  skillful  hand  that  framed  the  other,  while 
the  Scriptural  fact  conveyed  in  them — that  of  the  com- 
pletion and  dedication  of  King  Solomon's  Temple — is 
even  more  impressive  in  its  character. 

The  Degree  of  MOST  EXCELLENT  MASTER  has  always 
been  a  favorite  in  the  United  States  since  the  period  of 
its  introduction,  some  seventy  years  ago. 

When  the  work  of  the  building  was  complete,  the  tim- 
bers brought  from  the  distant  forests,  the  stones  from 
the  nearer  quarries,  the  jewels  from  Ethiopian  mines,  the 
precious  metals  from  every  part  of  the  known  earth — 
when,  amidst  an  assembled  multitude  enumerated  by  mill- 
ions, the  Wise  King  stood  up  to  dedicate  a  work  in  which 
skill  and  wealth  had  been  exhausted,  incidents  occurred 
of  a  Divine  character  which  gave  token  of  God's  accept- 
ance of  the  offering.  The  TIRE  and  the  CLOUD  from 
heaven  descended — the  one  to  veil  from  human  eyes  the 

131 


132  THE   MOST    EXCELLENT    MASTER. 

master-piece  of  human  glory,  the  other  to  consume  the 
multitude  of  burnt-offerings  which  the  piety  of  the  chosen 
people  had  accumulated  upon  the  altar.  Then  the  mul- 
titude of  Israel  fell  prostrate  in  profoundest  adoration. 
Then  from  every  voice  there  went  up  the  grand  So  mole 
it  be  of  the  Masonic  heart,  "For  he  is  good;  for  his  mercy 
endureth  forever ! " 

These  things  are  taught  in  the  drama  of  the  MOST 
EXCELLENT  MASTER'S  DEGREE.  The  spirit  of  the  Dedi- 
cation Prayer  is  the  spirit  of  this  grade,  wherein  King 
Solomon  stood  before  the  altar  of  the  Lord,  in  the  pres- 
ence of  all  the  congregation  of  Israel,  and  spread  forth 
his  hands  toward  heaven,  and  blessed  the  Lord  God  of 
Israel  in  fitting  terms  as  a  covenant-keeping  God.  Then, 
in  a  series  of  seven  petitions,  he  asked : 

1.  That  the  Temple  might  become  a  holy  place,  in 
which  perjury  should  ever  be  detected  arid  punished. 

2.  That  Israel,  stricken  at  any  time  before  the  enemy 
for  their  sins,  if  they  should  turn  toward  the  Temple  and 
confess,  pray,  and  make  supplication  to  God,  might  bo 
forgiven  and  brought  again  to  the  land  of  their  fa: 

3.  That  the  rains  of  heaven,  restrained  on  account  of 
Israel's  offenses,  should  be  restored  to  the  land  whenever 
the  people  thereof  should  turn  to  the  Temple,  confess, 
pray,  and  make  supplication. 

4.  That  famine,  pestilence,  blasting,  mildew,  locust,  and 
caterpillar,  blasting  and  devastating  the  land  of  Israel, 
should  be  removed  whenever  the  people  thereof  should 
turn  to  the  Temple,  confess,  pray,  and  make  supplica- 
tion. 

5.  That  the  stranger,  coming  from  a  far  country  for 
His  Name's  sake,  and  praying  toward  the  Temple,  should 


THEORY  OF  DE&REE  OF  MOST  EXCELLENT  MASTER.  133 

be  heard  iu  heaven,  and  the  purpose  of  his  supplications 
fully  granted. 

6.  That  Israel,  going  forth  to  battle,  first  turning  to 
the  Temple  and  praying  to  him  who  dwelleth  therein, 
might  be  heard  in  heaven  and  their  prayer  granted. 

7.  That  Israel,  being  carried  away  out  of  the  country, 
captives,  to  a  country  near  or  far,  on  account  of  their 
sins,  but  returning  to  God  in  heart  and  soul,  and  pray- 
ing to  God  toward  the  land  of  their  fathers,  and  the  city 
of  God's  choice,  and  the  Temple  built  for  His  Name, 
might  receive  compassion  from  their  conquerors,  be  for- 
given for  their  offenses,  and  all  their  prayers  answered 
and  granted. 

These  seven  grand  requests  being  proffered  in  the 
hearing  of  the  assembled  millions,  King  Solomon  now 
solemnly  blessed  all  the  congregation  of  Israel  with  a 
loud  voice,  saying: 

"The  Lord  our  God  be  with  us  as  he  was  with  our 
fathers. 

"Let  him  not  leave  us  nor  forsake  us. 

"Let  these  words  of  supplication  be  nigh  unto  the  Lord 
day  and  night,  that  he  may  maintain  the  cause  of  his  serv- 
aut  and  of  his  people  Israel,  at  all  times,  as  the  matter 
shall  require  :  that  all  the  people  of  the  earth  may  know 
that  the  Lord  is  (uul,  and  that  there  is  none  else. 

"Let  your  heart,  therefore,  be  perfect  with  the  Lord 
our  God,  to  walk  in  his  statutes  and  to  keep  his  com* 
mamlments,  as  at  this  day/* 

THE  PARTING  COUNSEL. — The  parting  counsel  given 
by  the  Koyal  Uuilder  to  those  who  for  more  than  seven 
years  had  patiently  served  him,  is  suggested  in  the  fol- 
lowing lines: 


134  THE    MOST    EXCELLENT    MASTER. 

King  Solomon  sat  in  his  mystic  chair — 
His  chair  on  a  platform  high — 

And  his  words  addressed, 

Through  the  listening  West, 
To  a  band  of  brothers  nigh — 

Through  the  West  and  South 

These  words  of  truth, 
To  a  band  of  brothers  nigh. 

Ye  builders,  go !  ye  have  done  the  work—- 
The cape-stone  standeth  sure; 

From  the  lowermost  rock 

To  the  loftiest  block, 
The  fabric  is  secure— 

From  the  arch's  swell 

To  the  pinnacle,  , 

The  fabric  is  secure. 

Go,  crowned  with  fame :  old  time  will  pass, 
And  many  changes  bring; 

But  the  deed  you've  done, 

The  circling  sun 
Through  every  land  will  sing; 

The  moon  and  stars, 

While  earth  endures, 
Through  every  land  will  sing. 

Go,  build  like  this :  from  the  quarries  vast 
The  precious  stones  reveal; 

There's  many  a  block 

In  the  matrice-rock, 
Will  honor  your  fabrics  well; 

There's  many  a  beam 

By  the  mountain  stream, 
Will  honor  your  fabrics  well. 

Go,  build  like  this:  divest  with  skill 
Each  superfluity; 


80   MOTE   IT   BE.  135 

With  critic  eye 

Each  fault  espy — 
Be  zealous,  fervent,  free; 

By  the  perfect  Square 

Your  work  prepare — 
Be  zealous,  fervent,  free. 

Go,  build  like  this :  to  a  fitting  place 
Raise  up  the  Ashlars  true; 

On  the  trestle-board 

Of  your  Master's  Lord, 
The  grand  intention  view; 

In  each  mystic  line 

Of  the  vast  design, 
The  grand  intention  view. 

Go,  build  like  this:  and  when  exact 
The  joinings  scarce  appear, 

With  the  trowel's  aid 

Such  cement  spread, 
As  time  can  never  wear; 

Lay  thickly  round 

Such  wise  compound 
As  time  can  never  wear. 

Go,  brothers;  thus  enjoined,  farewell; 
Spread  o'er  the  darkened  West 

Illume  each  clime 

With  art  sublime — 
The  noblest  truths  attest; 

Be  Masters  now ; 

And,  as  you  go, 
The  noblest  truths  attest! 


So  MOTE  IT  BE. — This  expression  is  the  emphatic 
amen  uttered  by  the  assembled  craft  upon  the  repeti- 
tion of  any  of  the  ancient  landmarks.  It  is  the  posi- 


136         THE  MOST  EXCELLENT  MASTER. 

tive  affirmation  of  all  that  has  been  handed  down  to  the 
existing  generation  by  the  fathers.  The  following  lines 
express  the  spirit  and  intention  of  the  words: 

So  mote  it  be  with  us  when  life  shall  end, 

.And  from  the  East  the  Lord  of  Light  shall  bend; 

And  we,  our  six  days'  labor  fully  done, 

Shall  claim  our  wages  at  the  MASTER'S  throne. 

So  mote  it  be  with  us:  that  when  the  Square, 
That  perfect  implement,  with  heavenly  care 
Shall  be  applied  to  every  block  we  bring, 
No  fault  shall  see  our  MASTER  and  our  King. 

So  mote  it  be  with  us:  that,  though  our  days 

Have  yielded  little  to  the  Master's  praise, 

The  little  we  have  builded  may  be  proved 

To  have  the  marks  our  first  Grand  MASTER  loved  I 

So  mote  it  be  with  us:  we  are  but  weak; 
Our  days  are  few;  our  trials  who  can  speak! 
But  sweet  is  our  communion  while  we  live, 
And  rich  rewards  the  MASTER  deigns  to  give. 

Let's  toil;  then,  cheerfully;  let's  die  in  hope; 
The  wall  in  wondrous  grandeur  riseth  up; 
They  who  come  after  shall  the  work  complete, 
And  they  and  we  receive  the  wages  meet. 

THE  KEY-STONE. — In  the  beautiful  and  affecting  drama 
of  the  Mark  Master's  grade,  reference  is  had  to  the  key- 
stone, the  name  of  .its  designer,  its  singular  history  and 
destination.  In  the  grade  of  MOST  EXCELLENT  MASTER 
this  charming  device  again  comes  to  light,  illustrating  the 
completion  of  the  edifice  of  Solomon.  Considered  as  an 
arch,  the  placing  of  the  key-stone  represents  its  perfec- 
tion. In  the  deeds  of  charity  to  which  the  principles  of 


THE    LIGHT    OF    THE    TEMPLE.  137 

our  ancient  institution  daily  and  hourly  prompt  us,  who 
would  like  to  feel  that  the  last  act  of  kindness  he  has 
performed  should  never  be  succeeded  by  another?  that 
no  further  opportunity  will  ever  be  afforded  him  by  the 
Master  of  life  to  wipe  away  a  sorrowing  tear,  to  soften 
an  agonizing  sigh,  to  mitigate  a  weight  of  woe  ?  Yet,  as 
human  life  is  in  the  highest  degree  uncertain,  such  may 
be  the  case  with  any  one  of  us.  Already  the  fiat  may 
have  gone  forth  that  the  arch  of  our  life  is  finished,  and 
the  vacant  seat  in  the  world  to  come  waits  our  entrance  to 
be  filled !  Already  the  sprig  of  Acacia,  hanging  greenly 
upon  its  native  tree,  may  be  marked  out  and  designated, 
which  the  Master  of  our  Lodge  shall  throw  upon  our 
coffin !  Solemn  reflection !  let  us  improve  it  by  improv- 
ing every  moment  of  our  time  to  do  good,  so  that  when 
the  key-stone  is  finally  dropped  into  place,  marking  the 
consummation  of  earthly  things,  we  may  expect,  both 
from  our  GRAND  MASTER  above,  and  from  his  surround- 
ing angels  and  spirits,  a  welcome  into  the  seats  of  the 
blest. 

THE  LIGHT  OF  THE  TEMPLE. — To  one  whose  shadow 
fills  the  earth,  whose  purpose  was  no  less  than  that  of 
fixing  Jehovah,  the  light  and  life  of  heaven,  in  a  tenement 
of  earth ;  whose  site,  so  wisely  chosen,  refreshes  our  mem- 
ory with  the  faith  of  a  patriarch,  the  repentance  of  a  king, 
the  sacrifice  of  a  Redeemer;  whose  preparation  exhausted 
the  treasures  of  the  wealthiest  and  the  zeal  of  the  might- 
iest; whose  pattern,  conceived  in  the  Divine  mind,  was 
traced  by  the  finger  and  communicated  in  writing  by  the 
spirit  of  God — that  spirit  which  can  not  err ;  whose  build- 
ers, divinely  selected,  divinely  inspired,  were  divinely 
strengthened  and  sustained ;  whose  completion  left  noth- 
7 


138  THE   MOST    EXCELLENT   MASTER. 

ing  wanting,  introduced  nothing  superfluous ;  whose  dedi- 
cation called  down  from  heaven  the  fire  of  approval  and 
the  cloud  of  acceptance ;  whose  memory  is  both  the  pride 
and  the  sting  of  the  Hebrew  as  he  walks  his  homeless, 
aimless  way  upon  the  earth :  to  such  a  theme — to  one 
that  directs  us  to  the  fountain  of  life  for  sustenance  and 
enjoyment;  to  one  rich  enough  to  comprehend  Revelation, 
tradition,  reference,  type,  antitype,  prophecy  and  fulfill- 
ment; to  one  that  challenges  us  to  consider  a  Temple  the 
most  costly,  the  most  beautiful,  the  most  perfect,  the  most 
sacred,  the  most  venerable  ever  contemplated,  executed, 
or  beautified  by  man — this  Degree  of  MOST  EXCELLENT 
MASTER  directs  our  minds.  It  is  good  for  the  young 
laying  up  a  store  of  useful  knowledge,  to  be  taught  con- 
cerning Messiah's  temple  and  Jehovah's  altar.  It  is 
good  for  the  Christian  searching  out  the  ways  of  God 
with  man;  for  the  worldling  seeking  the  sublime  and  the 
beautiful;  for  the  philosopher  craving  all  knowledge  that 
is  high  and  ennobling — to  be  enlightened  upon  a  topic 
like  this. 


THE  ROYAL  ARCH  MASON. 


0,  WEARY  hearts,  so  worn  and  desolate ! 

Torn  from  their  native  land,  from  ruined  homes, 

From  desecrated  shrines.     0,  hapless  fate ! 

Better  the  solitude  of  Judah's  tombs 

Than  all  that  Judah's  foemen  can  bestow. 

In  the  far  land,  where  tuneless  waters  flow, 

Along  the  sad  Euphrates,  as  they  sigh, 

"  Jerusalem  ! "  "  Jerusalem  ! "  they  cry, 

"  When  we  forget  thee,  city  of  our  love, 

May  He  forget,  whose  city  is  above ; 

And  when  we  fail  to  speak  thy  matchless  fame, 

May  He  consign  us  to  enduring  shame!" 

0,  joyful  spirits,  now  so  bright  and  free, 

Amidst  the  hallowed  palm-trees  of  the  west! 

No  more  the  exiles'  want  and  misery, 

The  tuneless  waters  and  the  homes  unblest; 

Remember  Sion  now,  her  ruined  shrine, 

And  take  each  manly  form,  the  work  divine; 

Plant  the  foundation-stone;  erect  the  spire 

That  shall  send  back  in  light  the  eastern  fire; 

Set  up  the  altar,  let  the  victim  bleed, 

To  expiate  each  impious  word  and  deed; 

And  tell  the  nations,  when  to  Sion  come, 

"  The  Lord  is  God ;  He  brought  His  people  home  I " 


.THE  EOYAL  AECH  MASOK 


THE  THEORY  OF  THE  DEGREE  OF  ROYAL 
ARCH  MASON. 

WHATEVER  degree  of  popularity  the  preceding  De- 
grees of  Mark  Master  and  Most  Excellent  Master  may 
have  acquired,  on  account  of  their  beauty  of  drama, 
their  humane  covenants,  and  the  wisdom  with  which  their 
lectures  are  framed,  they  must  surrender  the  palm  in  all 
these  respects  to  the  one  now  before  us,  that  of  ROYAL 
ARCH  MASON.  .  Mr.  Webb,  who  was  mainly  instrumental 
in  introducing  it,  in  its  present  form,  into  this  country, 
says,  in  terms  almost  extravagant : 

"It  is  indescribably  more  august,  sublime,  and  im- 
portant than  all  which  precede  it.  It  is  the  summit  and 
perfection  of  ancient  Masonry.  It  impresses  on  our 
mind  a  belief  of  the  being  and  existence  of  a  Supreme 
Deity,  without  beginning  of  days  or  end  of  years,  and 
reminds  us  of  the  reverence  due  to  His  holy  name." 

To  understand  properly  the  theory  of  this  elaborate 
and  beautiful  Degree,  we  must  recall  to  mind  the  his- 
torical fact,  more  minutely  described  further  on,  that  the 
temple  of  King  Solomon,  whose  construction  forms  the 

141 


142  THE   EOYAL   ARCH   MASON. 

subject-matter  of  the  several  Degrees  of  Entered  Ap- 
prentice, Fellow  Craft,  Master  Mason,  Mark  Master, 
and  Most  Excellent  Master,  was  totally  destroyed  and 
leveled  to  its  foundation  by  the  Chaldeans,  under  Nebu- 
chadnezzar, four  hundred  and  nine  years  after  its  com- 
pletion and  dedication.  The  Jewish  nation  was  carried 
into  captivity  to  Babylon,  where  they  remained  for  fifty- 
two  years.  Then  a  portion  of  them,  led  by  Zerubbabel, 
returned  to  Jerusalem,  by  permission  of  the  reigning 
king,  and  rebuilt  the  temple.  This  rebuilding,  including 
the  national  history  from  the  destruction  of  the  first 
temple,  nineteen  years  before,  constitutes  the  basis  of 
the  ROYAL  ARCH  DEGREE.  It  can  readily  be  seen,  that 
in  this  broad  field  the  ritualist  had  stirring  matter  to  his 
hand;  the  destruction  of  the  temple  and  city;  the  la- 
mentable journey  of  eight  hundred  miles  into  captivity; 
the  mournful  exile,  which  even  the  singing  of  "  the  songs 
of  Sion"  could  not  enliven ;  the  joyful  return  westward, 
when  the  days  of  captivity  were  ended;  and  the  devoted, 
self-sacrificing  labors  of  the  reconstruction — all  thesej 
•with  subsidiary  themes,  which  the  genius  of  the  ritual- 
ist could  so  readily  intersperse,  make  up  the  grandest 
display  of  which  the  science  of  Freemasonry,  ancient  or 
modern,  admits. 


THE  BANNERS  OF  THE  TRIBES. 

The  grand  march  of  the  Israelites  through  the  wilder- 
ness from  Egypt  to  Canaan  was  conducted  with  an  order 
and  system  truly  admirable.  Each  tribe  had  a  banner, 
with  distinctive  devices  borrowed  from  the  imagery  em- 
ployed in  the  death-bed  prophecy  of  Jacob,  (Gen.  xlix.) 


THE   BANNERS   OF  THE   TRIBES.  143 

As  these  banners  are  of  practical  application  in  the  in- 
structions of  the  ROYAL  ARCH  MASON,  we  give  them  here 
in  some  detail. 

1.  REUBEN. — Jacob  said  of  Reuben,  "Thou   art  my 
first-born,  my  might,  and  the  beginning  of  my  strength, 
the  excellency  of  dignity,  and  the  excellency  of  power." 
The  emblem  inscribed  on  the  banner  of  Reuben  was  that 
of  a  young  man  in  the  prime  of  his  strength.     The  place 
of  Reuben  in  the  desert-encampment  was  on  the  south 
side.      Simeon  and  Gad  were  his  supporters.     In  the 
division  of  Canaan,  the  tribe  of  Reuben  was  stationed  in 
the  south-east,  directly  east  of  the  Dead  Sea. 

2.  SIMEON. — Jacob  said  of  Simeon,  "  Instruments  of 
cruelty  are  in  his  habitation.     Cursed  be  his  anger,  for 
it  was  fierce ;   and  his  wrath,  for  it  was  cruel."      The 
emblem  inscribed  on  the  banner  of  Simeon  was  an  instru- 
ment of  war.    The  place  of  Simeon  in  the  desert-encamp- 
ment was  as  a  supporter  of  Reuben,  on  the  south  side. 
In  the  division  of  Canaan,  the  tribe  of  Simeon  was  sta- 
tioned in  the  south-west,  on.  the  Mediterranean  coast. 

3.  LEVI. — Jacob   coupled  Levi  with  Simeon   in  his 
stern  rebuke,  quoted  above.     The  emblem  inscribed  on 
the  banner  of. Levi  was  like  that  of  Simeon,  an  instru- 
ment of  war.     This   tribe,  being    made  the  sacerdotal 
tribe,  its  place   in   the  desert-encampment  was  in  the 
center,  with  the  tabernacle  of  the  congregation.     In  the 
division  of  Canaan,  forty-eight  towns  and  cities,  with 
their  suburbs,  were  allotted  to  Levi. 

4.  JUDAH. — Jacob  said  of  Judah,  "Thou  art  he  whom 
thy  brethren  shall  praise ;  thy  hand  shall  be  in  the  neck 
of  thine  enemies :  thy  father's  children  shall  bow  down 
before  thee.     Judah  is  a  lion's  whelp.     He  couched  as 


144  THE  ROYAL  AKCH  MASON. 

a  lion,  and  as  an  old  lion."  The  emblem  incribed  on 
the  banner  of  Judah  was  a  couching  lion  under  a  crown 
and  scepter.  The  place  of  Judah  in  the  desert-encamp- 
ment was  on  the  east  side.  Issachar  and  Zebulun  were 
his  supporters.  In  the  division  of  Canaan,  the  tribe  of 
Judah  was  stationed  in  the  south. 

5.  ZEBULUN. — Jacob  said  of  Zebulun,  "  He  shall  dwell 
at  the  haven  of  the  sea,  and  he  shall  be  for  a  haven  of 
ships."     The  emblem  inscribed  on  the  banner  of  Zebu- 
lun was  a  'ship.     The  place  of  Zebulun  in  the  desert- 
encampment  was  as  a  supporter  of  Judah,  in  the  east. 
In  the  division  of  Canaan,  the  tribe  of  Zebulun  was  sta- 
tioned on  the  west  of  the  Sea  of  Galilee. 

6.  ISSACHAR. — Jacob  said  of  Issachar,  "  He  is  a  strong 
ass,  couching  down  between  two  burdens."    The  emblem 
inscribed  on  the  banner  of  Issachar  was  a  strong  ass, 
couching  between  two  burdens.     The  place  of  Issachar  in 
the  desert-encampment  was  as  a  supporter  of  Judah,  in 
the  east.     In  the  division  of  Canaan,  the  tribe  of  Issa- 
char was  stationed  south  of •  Zebulun,  on  the  Plain  of 
Esdrelon. 

7.  DAN. — Jacob  said  of  Dan,  "Dan  shall  judge  his 
people,  as  one  of  the  tribes  of  Israel.     Dan  shall  be  a 
serpent  by  the  way,  an  adder  in  the  path,  that  biteth 
the  horse-heels,  so  that  his  rider  shall  fall  backward." 
The  emblem  inscribed  on  the  banner  of  Dan  was  a  ser- 
pent biting  the  heels  of  a  mounted  horse.     The  place  of 
Dan  in  the  desert-encampment  was  on  the  north  side, 
Asher  and  Naphtali  being  his  supporters.     In  the  divi- 
sion of  Canaan,  the  tribe  of  Dan  was  stationed  north  of 
Simeon,  on  the  Mediterranean  coast. 

8.  GAD. — Jacob  said  of  Gad,  "  A  troop  shall  overcome 


THE  BANNERS   OF   THE   TRIBES.  145 

him,  but  he  shall  overcome  at  the  last."  The  emblem 
inscribed  on  the  banner  of  Gad  was  a  troop  of  horsemen. 
The  place  of  Gad  in  the  desert-encampment  was  as  a 
supporter  of  Reuben,  in  the  south.  In  the  division  of 
Canaan,  the  tribe  of  Gad  was  stationed  north  of  Reuben, 
east  of  the  Jordan. 

9.  ASHER. — Jacob  said  of  Asher,  "  Out  of  Asher  his 
bread  shall  be  fat,  and  he  shall  yield  royal  dainties." 
The  emblem  inscribed   on  the  banner  of  Asher  was  a 
prolific  tree.     The  place  of  Asher  in  the  desert-encamp- 
ment was  as  a  supporter  of  Dan,  in  the  north.     In  the 
division  of  Canaan,  the  tribe  of  Asher  was  stationed  in 
the  north-west,  along  the  Mediterranean  coast. 

10.  NAPHTALI. — Jacob  said  of  Naphtali,  "Naphtali  is 
a  hind  let  loose :  he  giveth  goodly  words."     The  emblem 
inscribed  on  the  banner  of  Naphtali  was  a  hind  let  loose. 
The  place  of  Naphtali  in  the  desert-encampment  was  as 
a  supporter  of  Dan,  in  the  north.    Jn  the  division  of 
Canaan,  the  tribe  of  Naphtali  was  stationed  in  the  north. 

11.  JOSEPH. — Jacob   said   of  Joseph,  "  Joseph  is   a 
fruitful  bough,  even  a  fruitful  bough  by  a  wall,  whose 
branches  run  over  the  wall.     His  bow  abode  in  strength, 
and  the  arms  of  his  hands  were  made   strong  by  the 
hands  of  the  mighty  God  of  Jacob.     The  blessings  of 
thy  father  shall  be  on  the  head  of  Joseph."     The  em- 
blem inscribed  on  the  banners  of  the  two  sons  of  Joseph, 
JEphraim  and  Manasseh,  was  luxuriant  branches  overrun- 
ning a  wall.     The  place  of  Ephraim  in  the  desert-en- 
campment was  on  the  west.     Manasseh  and  Benjamin 
were   his  supporters.     In   the   division  of  Canaan,  the 
tribe  of  Ephraim  was  stationed  north  of  Benjamin,  run- 
ning from  the  Jordan  to  the  Mediterranean  coast.     The 

10 


146  THE  ROYAL  ARCH  MASON. 

tribe  of  Manasseh  had  two  portions,  one  occupying  tho 
space  between  Ephraim  and  Tssachat;  the  other  north 
of  Gad,  and  extending  along  the  east  of  the  Sea  of 
Galilee  to  the  base  of  Mount  Herroon. 

12.  BENJAMIN. — Jacob  said  of  Benjamin,  "  Benjamin 
shall  raven  as  a  wolf;  in  the  morning  he  shall  devour 
the  prey,  and  at  night  he  shall  divide  the  spoil."  The 
emblem  inscribed  on  the  banner  of  Benjamin  was  a 
ravening  wolf.  The  place  of  Benjamin  in  the  desert- 
encampment  was  as  a  supporter  of  Ephraim,  in  the  west. 
In  the  division  of  Canaan,  the  tribe  of  Benjamin  was 
stationed  north  of  Judah. 

In  the  prophecy  of  Moses,  delivered  just  before  hia 
death,  (Deut.  xxxiii,)  he  reiterates  these  blessings,  elab- 
orating upon  the  symbolisms  of  Jacob,  and  giving  strange* 
beauty  to  the  definitions  of  these  devices. 

The  groupings  of  the  twelve  standards  deserve  our 
attention.  It  will  be  seen  by  the  sketch  we  have  given, 
and  by  an  examination  of  the  10th  chapter  of  Numbers, 
that  the  general  order  of  march  was  as  follows  : 

I.  Judah. 
Issachar.  Zebulun. 

II.  Keuben. 

Simeon.  Gad. 

Levi. 

III.  Ephraim. 
Manasseh.  •  Benjamin. 

IV.  Dan. 
Asher.  Naphtali, 


THE   SILVER   TRUMPETS.  147 

This  brings  together  the  banners  in  groups,  thus : 
I.  Ass,  lion,  ship. 

II.  Dagger,  young  man,  troop  of  horse. 
Sword. 

III.  Fruitful  bough,  fruitful  bough,  wolf. 

IV.  Goodly  tree,  serpent  and  horse,  bounding  hart. 

The  respective  numbers  of  the  twelve  tribes  thus  ar- 
rayed for  march  or  battle  are  thus  given,  (Num.  iii) : 

1 54,400  74,600  57,400 

II 59,300  46,500  45,650 

III 32,200  40,500  35,400 

IV 41,500  62,700  53,400 

THE  SILVER  TRUMPETS. — The  military  signals  for  this 
grand  army  were  made  upon  two  silver  trumpets.  These 
were  made  of  "an  whole  piece"  of  metal,  and  used  for 
the  calling  of  the  assembly  and  for  the  journeying  of  the 
camps. 

A  certain  signal  upon  one  trumpet  was  for  the  princes, 
"the  heads  of  the  thousands  of  Israel,"  to  assemble 
themselves  together  "  at  the,  door  of  the  tabernacle  of 
the  congregation." 

An  alarm  blast,  blown  once,  was  the  signal  for  Judah, 
Issachar,  and  Zebulun,  who  were  on  the  east,  to  move 
forward. 

An  alarm  blast,  blown  twice,  was  the  signal  for  Reuben, 
Simeon,  and  Gad,  who  were  on  the  south,  to  move  for- 
ward. But  when  the  congregation  was  to  be  gathered 
together,  they  should  blow,  but  should  not  sound  an 
alarm.  The  sons  of  Aaron,  the  priests,  should  blow  with 
the  trumpets,  and  they  should  be  to  them  "  for  an  ordi- 
nance forever,  throughout  their  generations." 


148          THE  EOYAL  ARCH  MASON. 


LET    YOUH    LIGHT   SHINE 

"  Let  your  light  shine,"  the  Master  said, 

To  bless  benighted  man; 
The  light  and  truth  my  Word  hath  spread, 

Are  yours  to  spread  again." 

We  come.  0  Lord,  with  willing  mind, 

That  knowledge  to  display; 
Enlighten  us,  by  nature  blind, 

And  gladly  we'll  obey. 


THE   VEILS  OF   THE   TABERNACLE. 

In  the  American  system  of  the  ROYAL  ARCH,  great 
prominence  is  given  to  the  veils  or  curtains  of  the  Tab- 
ernacle. These  are  made  and  set  up,  as  nearly  as  pos- 
sible, in  imitation  of  those  prepared  in  the  wilderness  by 
direct  inspiration  from  God;  also,  those  afterward  con- 
structed under  the  directions  of  Solomon,  of  which  the 
description  is,  "He  made  the  veil  of  blue,  and  purple,  and 
crimson,  and  fine  linen,  and  wrought  cherubim  thereon." 
(2  Chron.,  iii.) 

The  Tabernacle,  of  which  the  veils  or  curtains  were 
used  as  drapery,  was  built  for  God,  partly  to  be  the  pal- 
ace of  his  presence  as  the  King  of  Israel,  and  partly  as 
the  place  of  the  most  solemn  acts  of  public  worship.  It 
was  constructed  with  extraordinary  magnificence  in  every 
part,  according  to  the  express  instruction  of  Jehovah, 
and  evidently  with  typical  design  and  use.  The  means 
of  building  it  were  furnished  in  superabundance  by  the 
voluntary  contributions  of  the  people.  The  oversight  of 
the  work  was  intrusted  to  Bezaleel  and  Aholiab,  each  of 


THE  VEILS  OF  THE  TABERNACLE.        149 

whom  was  endowed  with  supernatural  skill  for  that  pur- 
pose, and  who  bore  the  same  relation  to  this  structure 
which  the  Operative  Grand  Master  Hiram  bore  to  the 
Temple  of  Solomon.  The  plan,  size,  material,  furniture, 
etc.,  to  the  most  minute  particulars,  were  revealed  to 
Moses  upon  Mount  Sinai.  The  whole  space  inclosed  for 
the  Tabernacle  was  one  hundred  and  fifty  feet  by  sev- 
enty-five. This  space  was  surrounded  by  fine  linen  cur- 
tains, nearly  eight  feet  in  height,  and  hung  from  brazen 
•or  copper  pillars.  They  were  secured  by  rods  or  cords, 
fastened  to  the  top,  and  stretched  so  as  to  fasten  to 
wooden  or  metal  pins  in  the  ground.  Twenty  of  these 
pillars  or  columns  were  on  each  side,  and  ten  on  each 
end.  The  entrance  or  gate  of  the  court  was  closed  with 
a  curtain  of  different  color  and  texture  from  the  rest, 
stretched  on  four  of  the  pillars,  and  so  hung  as  to  be 
drawn  up  or  let  down  at  pleasure. 

At  the  upper  part  or  western  end  of  this  inclosure, 
and  facing  the  entrance,  was  the  Tabernacle,  properly  so 
called,  of  which  all  that  we  have  thus  far  described  was 
but  the  fencing.  This  Tabernacle  proper  was  forty-five 
by  fifteen  feet,  and  fifteen  feet  high.  The  sides  and  rear 
were  inclosed  with  boards,  the  front  was  open.  Over 
the  top  was  thrown  a  rich,  gorgeous  fabric,  of  various 
materials,  the  connection  and  disposition  of  which,  as  well 
as  of  the  other  parts  of  the  covering,  were  prescribed 
with  the  utmost  minuteness.  The  entrance  or  door  of 
the  Tabernacle  was  covered  with  a  beautifully-embroid- 
ered curtain,  suspended  on  five  columns.  The  interior 
was  subdivided  into  two  apartments,  and  separated,  each 
from  the  other,  by  a  richly-wrought  curtain,  hanging 
entirely  across,  and  reaching  from  the  top  to  the  bot- 


150  THE  ROYAL  ARCH  MASON. 

torn.  This  was  called  the  veil,  or  second  veil,  because 
the  first  entrance  was  also  curtained.  The  outer  apart- 
ment was  called  the  Holy  Place  or  Sanctuary,  or  the 
first  Tabernacle,  and  the  inner  was  the  second  Taber- 
nacle or  the  Most  Holy  Place,  or  the  Holiest  of  all. 
The  Tabernacle  and  its  court  were  finished  with  perfect 
exactness,  according  to  the  pattern  or  model  supernatu- 
rally  revealed  to  Moses.  And  it  is  estimated  that  the 
silver  and  gold  used  in  its  construction,  to  say  nothing 
of  the  brass  or  copper,  the  wood,  the  curtains  and  can- 
opies, the  furniture,  etc.,  amounted  to  an  almost  incred- 
ible sum.  When  it  was  finished,  it  was  consecrated,  with 
very  solemn  and  imposing  rites,  to  the  service  of  Jehovah. 

As  all  this  was  used,  with  more  or  less  exactness,  in 
the  construction  of  Solomon's  Temple,  afterward  in  that 
by  Zerubbabel,  of  which  the  Degree  of  ROYAL  ARCH 
MASON  particularly  treats,  and  still  later  in  that  by 
Herod,  made  forever  memorable  by  the  visits  of  Jesus 
Christ,  a  sketch  of  the  use  and  history  of  the  first  Tab- 
ernacle is  appended: 

While  passing  through  the  wilderness,  the  Tabernacle 
was  always  pitched  in  the  midst  of  the  camp.  The  tents 
of  the  Levites  and  priests  surrounded  it  in  appointed 
order,  and  at  some  distance  from  them  the  residue  of  the 
tribes,  in  four  great  divisions,  consisting  of  three  tribes 
each,  and  each  division  with  its  appropriate  name  and 
standard,  or  banner.  On  the  east  was  Judah,  assisted 
by  Issachar  and  Zebulun;  on  the  south  Reuben,  assisted 
by  Simeon  and  Gad;  on  the  west  Ephraim,  assisted  by 
Manasseh  and  Benjamin;  on  the  north  Dan,  assisted  by 
Asher  and  Naphtali.  The  symbolical  banners,  relative 


THE    HUMAN    BODY    A    TABERNACLE.  151 

numbers  of  the  tribes,  etc.,  are  minutely  given  upon 
another  page  in  this  volume. 

The  Tabernacle  and  its  furniture  were  so  constructed 
as  to  be  conveniently  taken  down,  transported,  and  set 
up  again;  and  particular  individuals  or  classes  had  their 
respective  duties  assigned  to  them.  Every  encampment, 
to  the  number  of  forty-two,  and  every  removal,  and  even 
the  order  of  the  march,  were  directed  expressly  by  Jeho- 
vah. On  the  day  the  Tabernacle  was  completed,  God 
revealed  himself  in  a  cloud  which  overshadowed  and 
filled  it.  By  this  cloud  assuming  the  shape  of  a  pillar 
or  column,  their  subsequent  course  was  governed.  When 
it  rested  over  the  tent,  the  people  always  rested;  and 
when  it  moved,  the  Tabernacle  was  taken  down,  and  the 
entire  host  of  Israel  followed  wherever  it  led.  In  the 
night  this  cloud  became  bright,  like  a  pillar  of  fire,  and 
preceded  them  in  like  manner. 

When  the  journeyings  of  the  people  ended,  and  they 
entered  Canaan,  the  Tabernacle  was  erected  at  Gilgal, 
where  it  continued  until  the  country  was  subdued;  thenco 
it  was  removed  to  Shiloh,  where  it  stood  between  three 
hundred  and  four  hundred  years.  It  was  thence  removed 
to  Nob,  and  thence,  in  the  reign  of  David,  to  Gibeon, 
where  it  stood  at  the  commencement  of  Solomon's  reign. 
When  the  Temple  was  finished,  the  sacred  fabric,  with 
its  vessels  and  furniture,  described  on  another  page,  was 
removed  into  it;  and  there  its  history  is  lost. 

THE  HUMAN  BODY  A  TABERNACLE. — It  is  a  common 
and  beautiful  figure  of  speech,  especially  in  the  New 
Testament,  to  describe  the  human  body  as  a  tabernacle 
of  clay.  One  of  the  Christian  poets  carries  the  allegory 


152  THE    ROYAL    ARCH    MASON. 

to  a  charming  point  when  he  describes  the  pious  man  as 
nightly  pitching  his  tent 

"A  day's  inarch  nearer  home." 

In  the  same  spirit  the  following  lines  have  been  com- 
posed: 

The  Craft,  in  days  gone  by, 

Drew  from  their  mystery 
The  mightiest  truths  God  ever  gave  to  men; 

They  whispered  in  the  ear 

Bowed  down  with  solemn  fear, 
"The  dead,  the  buried  dead,  shall  live  again  1" 

0  wondrous,  wondrous  Word ! 
i     No  other  rites  afford 
This  precious  heritage,  this  matchless  truth; 

Though  gone  from  weeping  eyes, 

Though  in  the  dust  he  lies, 
Our  friend,  our  brother,  shall  renew  his  youth. 

And  we  who  yet  remain, 

Shall  meet  our  dead  again — 
Shall  give  the  hand  that  thrilled  within  our  grasp 

The  token  of  our  faith, 

Unchanged  by  time  and  death,    • 
And  breast  to  breast  his  faithful  form  shall  clasp. 

But  who,  0  gracious  God, 

The  power  shall  afford  ? 
Who,  with  omnipotence,  shall  break  the  tomb  f 

What  Morning  Star  shall  rise 

To  chase  from  sealed  eyes 
The  long-oppressing  darkness  and  the  gloom? 

Lo !  at  the  mystic  shrine 
The  answer — 'tis  Divine; 
Lo!  where  the  tracing-board  doth  plainly  tell: 


THE   ALTAB.  153 

"Over  the  horrid  tomb, 
Its  bondage  and  its  gloom, 
The  Lion  of  the  Tribe  of  Judali  shall  prevail!" 

Then  hopefully  we  bend 

Above  our  sleeping  friend, 
And,  hopeful,  cast  the  green  sprigs  o'er  his  head; 

'T  is  but  a  fleeting  hour — 

The  Omnipotent  hath  power, 
And  He  will  raise  our  brother  from  the  dead. 


THE   ALTAE, 

The  use  of  the  Altar  in  the  ceremonies  of  the  ROYAL 
ARCH  is  even  more  impressive  than  in  other  grades. 
Under  the  Jewish  law,  an  altar  was  a  structure  appro- 
priated exclusively  to  the  offering  of  sacrifices.  Though 
sacrifices  were  offered  before  the  Flood,  the  word  altar 
does  not  occur  until  the  time  of  Noah's  departure  from 
the  Ark. 

Altars  were  of  various  forms,  and  at  first  very  rude  in 
their  construction,  being  nothing  more,  probably,  than  a 
square  heap  of  stones  or  a  mound  of  earth.  The  altar 
upon  which  Jacob  made  an  offering  at  Bethel  was  the 
single  stone  which  had  served  him  for  a  pillow  during 
the  night.  The  altar  which  Moses  was  commanded  to 
build  was  to  be  made  of  earth ;  or,  if  made  of  stone,  it 
was  expressly  required  to  be  rough,  the  use  of  a  tool 
being  regarded  as  polluting.  It  was  also  to  be  without 
steps. 

In  the  ancient  patterns  of  altars,  although  the  struc-* 
tures  are  different,  yet  we  observe  upon  the  most  of  them 
a  projection  upward  at  each  corner,  representing  the  true 


154  THE  ROYAL  ARCH  MASON. 

figure  of  the.  horns,  used,  probably,  to  confine  the  victims. 
This  should  be  imitated  upon  the  Masonic  Altar. 

The  altars  required  in  the  Jewish  worship,  from  which 
so  much  of  the  allegory  of  the  ROYAL  ARCH  is  borrowed, 
were  the  Altar  of  Burnt-offering,  or  the  Brazen  Altar. 
and  the  Altar  of  Incense,  or  the  Golden  Altar.  The  first 
stood  directly  in  front  of  the  principal  entrance  of  the 
Tabernacle  in  the  wilderness.  It  was  made  of  shittim- 
wood,  which  is  doubtless  the  Masonic  Acacia,  one  of  the 
llnest  emblems  upon  the  Trestle-board  of  Freemasonry. 
It  was  seven  feet  six  inches  square,  and  four  feet  six 
inches  high.  It  was  hollow,  and  covered  or  overlaid  with 
plates  of  brass.  The  horns  upon  each  corner  were  of 
wood,  overlaid  in  the  same  way.  A  grate  or  net-work 
of  brass  was  also  attached  to  it,  either  to  hold  the  fire 
or  to  support  a  hearth  of  earth.  The  furniture  of  the 
altar  was  all  of  brass,  and  consisted  of  a  shovel,  a  pan, 
skins  or  vessels  for  receiving  the  blood  of  the  victims, 
and  hooks  for  turning  the  sacrifice.  At  each  corner  of 
the  altar  was  a  brass  ring,  and  there  were  also  two  staves 
or  rods,  overlaid  with  brass,  which  passed  through  these 
rings,  and  served  for  carrying  the  altar  from  place  to 
place. 

The  fire  used  upon  this  altar  was  divinely  sent  and 
perpetually  maintained.  The  altar  was  a  place  of  con- 
stant sacrifice;  fresh  blood  was  shed  upon  it  continually, 
and  the  smoke  of  the  burning  sacrifice  ascended  up  with- 
out interruption  toward  heaven.  In  the  first  Temple  the 
Altar  of  Burnt- offering  occupied  the  same  relative  posi- 
tion as  in  the  Tabernacle :  it  was  thirty  feet  square,  and 
fifteen  feet  high.  In  the  Temple  of  Zerubbabel  it  was 
still  larger  and  more  beautiful  than  in  the  first. 


THE   BURNING   BUSH.  155 

The  Altar  of  Incense  stood  within  the  Holy  Place,  near 
the  inmost  veil.  It  was  eighteen  inches  square,  and  twice 
as  high,  constructed  like  the  other.  The  top,  sides,  and 
horns  were  overlaid  with  pure  gold,  and  it  was  finished 
around  the  upper  surface  with  a  crown  or  border.  The 
rings  and  rods  were  like  the  other,  gold  being  used  instead 
of  brass.  Incense  was  burned  every  morning  and  even- 
ing upon  it,  but  no  other  offerings.  Only  once  a  year, 
when  the  Priest  made  atonement,  was  it  stained  with 
blood. 

THE  BURNING   BUSH. 

There  are  few  incidents  in  the  early  Scriptures  more 
remarkable  or  significant  than  that  in  which  the  emblem 
of  the  Burning  Bush  figures.  It  is  described  in  the 
third  chapter  of  Exodus  : 

"Now  Moses  kept  the  flock  of  Jethro  his  father-in- 
law,  the  priest  of  Midian :  and  he  led  the  flock  to  the 
back  side  of  the  desert,  and  came  to  the  mountain  of 
God,  even  to  Horeb. 

"And  the  angel  of  the  Lord  appeared  unto  him  in  a 
flame  of  fire  out  of  the  midst  of  a  bush :  and  he  looked, 
and  behold,  the  bush  burned  with  fire,  and  the  bush  was 
not  consumed. 

"And  Moses  said,  I  will  now  turn  aside,  and  see  this 
great  sight,  why  the  bush  is  not  burnt. 

"And  when  the  Lord  saw  that  he  turned  aside  to  see, 
God  called  unto  him  out  of  the  midst  of  the  bush,  and 
said,  Moses,  Moses.  And  he  said,  Here  am  I. 

"And  he  said,  Draw  not  nigh  hither:   put  off  thy 


156  THE  ROYAL  ARCH  MASON. 

shoes    from   off  thy  feet,  for  the  place  whereon   thoti 
standest  is  holy  ground. 

"Moreover  he  said,  I  am  the  GoS  of  thy  father,  the 
God  of  Abraham,  the  God  of  Isaac,  and  the  God  of 
Jacob.  And  Moses  hid  his  face  :  for  he  was  afraid  to 
look  upon  God." 

This  remarkable  display  of  Omnipotent  power  was  the 
preamble  to  a  most  important  declaration  to  Moses ;  viz., 
that  God  had  looked  with  a  pitying  eye  upon  the  sorrows 
of  his  people,  bondsmen  in  Egypt ;  that  the  time  of  their 
deliverance  was  now  nigh  at  hand,  and  that  he,  Moses, 
was  the  chosen  instrument  in  the  hand  of  God  to  bring 
them  forth  from  slavery. 

Perhaps  the  ineffable  brightness  of  the  Godhead  was 
never  so  clearly  poured  upon  mortal  vision  as  in  that 
memorable  transaction  which  this  symbol  is  designed  to 
signify.  We  know  that  "  no  man  can  see  God  face  to 
face  and  live;"  therefore  the  prophet  hid  his  face,  unable 
to  sustain  the  bright  effulgence  of  uncreated  glory.  It 
is  but  a  natural  deduction,  from  this  circumstance,  to 
teach  that,  in  order  to  gain  admission  into  the  heavenly 
mount,  burning  with  far  greater  brilliancy  than  that 
which  dazzled  the  wanderer  on  the  back  side  of  the 
desert,  we  must  be  purified  by  fire. 

As  this  was  the  beginning  of  the  career  of  Moses  as 
the  Lawgiver  and  Leader  of  the  hosts  of  Israel,  it  will 
be  proper  to  add  that  the  history  of  his  official  life  for 
the  forty  years  following  is  the  history  of  the  Jewish 
nation  from  the  close  of  their  bondage  in  Egypt  to  their 
approach  to  the  land  of  promise.  The  miracles  God 
wrought  by  his  hands ;  his  frequent  opportunities  of 


THE   BURNING   BUSH.  157 

communing  immediately  with* the  Divine  Majesty;  the 
wonderful  displays  he  witnessed  of  the  power  and  glory 
of  Jehovah,  and  his  connection  with  the  grand  and  signi- 
ficant system  of  religious  rites  and  ceremonies,  which  is 
called  after  him  the  Mosaic  ritual  or  dispensation;  the 
severity  of  the  rebukes  he  suifered  in  consequence  of  a 
single  sinful  act ;  his  extraordinary  meekness ;  the  singu- 
lar manner  of  his  death ;  and  the  fact  that  he  is  the  his- 
torian of  ages  and  events  so  remote  and  so  intensely 
interesting  to  us  in  our  various  relations,  prospects,  and ' 
circumstances,  all  combine  to  make  him,  perhaps,  the 
most  extraordinary  man  that  ever  lived. 

There  is  one  use  to  be  made  of  the  Burning  Bush  as 
an  emblem,  too  direct  and  striking  to  be  overlooked. 
As  this  Bush,  although  on  fire,  was  not  consumed,  so  the 
Church  of  God,  and,  in  the  same  allegory,  the  Masonic 
institution,  though,  from  age  to  age,  burning  under  the 
fires  of  persecution,  have  never  been  consumed.  Nor 
can  they  be.  God  is  in  them — "  the  God  of  Abraham, 
and  the  God  of  Isaac,  and  the  God  of  Jacob" — and  they 
can  not  be  consumed..  In  the  Masons'  Lodge  His  Word 
lies  open,  the  center  of  attraction,  the  object  to  which 
all  entering  must  approach.  In  the  east  of  the  Lodge, 
His  initial  shines  forth,  catching  the  eye  of  one  entering 
when  he  raises  it  from  the  open  Word.  His  name  is 
ever  invoked  in  prayers,  covenants,  lectures,  instruc- 
tions. This,  Bush,  though  burning,  can  never  be  con- 
sumed while  God  is  in  it. 

Too  much  can  not  be  written  to  impress  on  the  minds 
of  members  of  the  Masonic  institution,  that  without  this 
theory  of  the  continued  presence  of  God  in  the  meetings 
of  the  Craft,  the  whole  structure,  so  elaborately  con- 


l58  THE  ROYAL  ARCH  MASON. 

etructed  by  the  fathers,  afld  cemented  from  age  to  age 
by  the  devotion  of  the  members,  must  fall  to  the  ground. 
Without  this  theory,  much  of  the  emblems  and  other  in- 
structions are  without  meaning.  The  following  lines, 
written  for  the  consecration  service  of  a  Masonic  body, 
are  appropriate  here : 

Lo,  God  is  here !  our  prayers  prevail ; 

In  deeper  reverence  adore; 
Ask  freely  now,  he  will  not  fail 

His  largest,  richest  gifts  to  pour. 

Ask  by  these  emblems,  old  and  true ; 

Ask  by  the  memories  of  the  past; 
Ask  by  his  own  great  name,  for,  lo, 

His  every  promise  there  is  cast! 

Ask  WISDOM,  'tis  the  chiefest  thing; 

Ask  STRENGTH,  such  strength  as  God  may  yield; 
Ask  BEAUTY  from  his  throne  to  spring, 

And  grace  the  temple  as  we  build. 

Lord  God  most  High,  our  Lodge  we  veil  1 

'Tis  consecrate  with  ancient  care; 
0,  let  thy  Spirit  ever  dwell, 

And  guide  the  loving  builders  here  1 


THE   UNITY  OF   FKEEMASONS. 

In  close  connection  with  the  above  remarks,  follow 
those  upon  the  unity  of  the  Craft.  This  is  an  immediate 
effect  of  the  presence  of  God  in  the  Burning  Bush.  The 
following  comment  upon  the  133d  Psalm,  so  wonderfully 
adapted  to  Masonic  use  in  every  grade,  is  appended  as 
he  best  effort  of  the  sort  extant : 


THE    UNITY   OF   FREEMASONS. 

"We  s&e  in  verse  1  what  it  is  we  are  commanded;  viz., 
to  dwell  together  in  unity.  Not  only  not  to  quarrel  and 
devour  each  other,  but  to  delight  in  each  other  with 
mutual  endearments,  and  promote  each  other's  welfare 
with  mutual  services.  See,  also,  how  commendable  it  is : 
4  Behold,  how  good  and  how  pleasant  it  is.'  Good  in 
itself,  because  agreeable  to  God's  will — the  conformity 
of  earth  to  heaven.  Good  for  us,  for  our  honor  and 
comfort;  pleasant  and  pleasing  to  God  and  good  men. 
A  rare  thing,  and  therefore  commendable.  An  amiable 
thing,  that  will  attract  our  hearts.  An  exemplary  thing, 
which,  where  it  is,  is  to  be  imitated  by  us  with  holy 
emulation. 

"  The  pleasantness  of  it  is  illustrated  in  verse  2.  It 
is  fragrant  as  the  holy  anointing  oil  which  was  strongly 
perfumed,  and  diffused  its  odors,  to  the  great  delight  of 
all  the  bystanders,  when  it  was  poured  upon  the  head  of 
Aaron  or  his  successor,  the  high-priest,  so  plentifully 
that  it  ran  down  the  face,  even  to  the  tfollar  or  binding 
of  the  garment.  This  was  holy  ointment ;  such  must  our 
brotherly  love  be  with  a  pure  heart  devoted  to  God. 
We  must  love  them  that  are  begotten  '  for  His  sake 
that  begat.3  This  ointment  was  a  composition  made  up 
by  a  Divine  dispensatory.  God  appointed  the  ingre- 
dients and  the  quantities.  Thus  believers  are  '  taught, 
of  God  to  love  one  another.'  It  is  a  grace  of  His  work- 
ing in  us. 

"  It  was  very  precious,  and  the  like  of  it  was  not  to 
be  made  for  any  common  use.  Thus  holy  love  is,  in  the 
sight  of  God,  of  great  price ;  and  that  is  precious  indeed 
which  is  so  in  God's  sight.  It  was  grateful  both  to 
Aaron  himself  and  to  all  about  him.  So  is  holy  love; 


l.t)0  THE   ROYAL   ARCH   MASON. 

it  is  like  '  ointment  and  perfume  which  rejoice  the  heart/ 
Aaron  and  his  sons  were  not  admitted  to  minister  unto 
the  Lord  till  they  were  anointed  with  this  ointment ;  nor 
are  our  services  acceptable  to  God  without  this  holy 
love.  If  we  have  it  not,  we  are  nothing. 

"  It  is  said  in  the  third  verse  to  be  fructifying.  It  is 
profitable  as  well  as  pleasing.  It  is  'as  the  dew;'  it 
brings  abundance  of  blessings  along  with  it,  as  numerous 
as  the  drops  of  dew.  It  cools  the  scorching  heat  of 
men's  passions  as  the  evening  dews  cool  the  air  and  re- 
fresh the  earth.  It  contributes  very  much  to  our  fruit- 
fulness  in  every  thing  that  is  good.  It  moistens  the 
heart,  and  makes  it  tender  and  fit  to  receive  the  good 
seed  of  the  Word ;  as,  on  the  contrary,  malice  and  bit- 
terness unfit  us  to  receive  it.  It  is  '  as  the  dew  of  Her- 
nion,'  a  common  hill;  for  brotherly  love  is  the  beauty 
and  benefit  of  civil  societies ;  <  and  as  the  dew  tbat  de- 
scencled  upon  the  mountains  of  Zion/  a  holy  liili,  for  it 
contributes  greatly  to  the  fruitfulness  of  sacred  societies. 
Both  Hermon  and  Zion  will  wither  without  this  dew.  It 
is  said  of  the  dew,  *  that  it  tarrieth  not  for  man,  nor 
waiteth  for  the  sons  of  men.'  Nor  should  our  love  for 
our  brethren  stay  for  theirs  to  us — that  is  publican's 
love — but  go  before  it ;  that  is  Divine  Z0t  j. 

"  The  proof  of  the  excellency  of  brotherly  love  is  given 
in  the  fourth  verse.  Loving  people  are  blessed  people ; 
for  they  are  blessed  of  God,  and  therefore  blessed  indeed. 
There  where  brethren  dwell  together  in  unity  the  Lord 
commands  the  blessing,  a  complicated  blessing,  including 
all  blessings.  It  is  God's  prerogative  to  command  the 
blessings ;  man  can  but  beg  a  blessing.  Blessings/  ac- 
cording to  the  promise,  are  commanded  blessings,  for 


THE   LAND    OF   PALESTINE,  161 

He  has  '  commanded  His  covenant  forever/  Blessings 
that  take  effect  are  commanded  blessings,  for  '  He  speaks, 
and  it  is  done.' 

"  They  are  everlastingly  blessed.  The  blessing  which 
God  commands  on  them  that  dwell  in  love  is  6  life  for 
evermore ;'  that  is  the  blessing  of  blessings.  They  that 
dwell  in  love  not  only  dwell  in  God,  but  do  already  dwell 
in  heaven.  As  the  perfection  of  love  is  the  blessedness 
of  heaven,  so  the  sincerity  of  love  is  the  earnest  of 
that  blessedness.  They  that  live  in  love  and  peace, 
shall  have  the  God  of  love  and  peace  with  them  now, 
and  they  shall  be  with  him  shortly,  with  him  forever,  in 
the  world  of  love  and  peace.  How  good,  then,  it  is,  and 
how  pleasant ! " 

THE    LAND   OF   PALESTINE. 

All  the  localities  described  in  the  Masonic  lectures 
are  connected  with  Palestine  or  the  countries — Egypt 
and  Chaldea — contiguous  thereto.  This  makes  it  neces- 
sary, in  a  course  of  instruction  like  this,  to  give  a  sketch 
of  what  is  familiarly  termed  "  the  Holy  Land." 

The  extreme  length  of  the  country,  measured  from  Dan 
to  Beersheba,  is  about  one  hundred  and  eighty  miles. 
Its  average  breadth  is  fifty,  from  the  Mediterranean  Sea 
to  the  deserts  on  the  east.  The  area  of  the  country  is 
not  far  from  twelve  thousand  miles,  which  is  about  the 
size  of  Vermont,  to  which  State  .it  also  approximates  in 
shape  and  ruggedness. 

There  is  no  district  on  the  face  of  the  earth  that  con- 
tains so  many  and  such  sudden  transitions  as  Palestine. 
It  is  at  once  a  land  of  mountains,  plains,  and  valleys. 
11 


162  THE    ROYAL    ARCH    MASON. 

In  the  north,  the  Lebanon  Mountains  divide  into  two 
parallel  ranges.  The  western  range  has  summits  of 
thirteen  thousand  feet.  It  is  broken  by  the  River 
Leontes,  opposite  Tyre ;  decreases  in  height  but  ex- 
pands in  breadth  to  Nazareth,  where  it  is  again  broken 
by  the  Plain  of  Esdrselon.  Rising  again  into  the  hills 
of  Samaria,  this  range  continues  thirty-three  miles,  and 
is,  for  *the  third  time,  broken  by  the  Plain  of  Shechem, 
near  Mount  Gerizim.  Rising  again  into  the  hills  of 
Ephraim,  of  Benjamin,  and  of  Judah,  it  finally  termin- 
ates in  the  deserts  to  the  south. 

The  eastern  range  includes  Mount  Hermon,  ten  thou- 
sand feet  high ;  sweeps  from  thence  round  the  Sea  of 
Galilee  eastward  into  the  mountains  of  Bashan,  Gilead, 
Ammon,  Moab,  and  Edom,  and  terminates  in  the  hills 
of  Arabia  Petrea,  at  the  head  of  the  Bay  of  Akabah. 
These  two  parallel  ranges,  covering,  as  they  do,  four- 
fifths  of  the  whole  country,  form  the  most  prominent 
features  in  Palestine.  The  valley  that  separates  them, 
called  Coelesyria,  is  three  hundred  and  fifty  miles  in 
length,  and  from  seven  to  ten  miles  broad,  serving  as 
the  bed  of  the  Orontes,  the  Litany,  and  the  Jordan. 

The  greater  portion  of  the  towns  and  cities  of  Pales- 
tine were  situated  in  the  hilly  country.  This  was  for 
protection,  in  a  country  always  subject  to  invasion. 
Jerusalem,  Bethlehem,  Hebron,  Bethel,  Sliiloh,  and  Sa- 
maria are  instances  of  this. 

Although  at  present  Palestine  is  but  thinly  inhabited, 
its  soil  poorly  cultivated,  and  the  state  of  society  uncivil- 
ized in  the  extreme,  yet*  in  the  days  when  the  name  and 
the  law  of  God  were  respected,  this  was  one  of  the  most 
populous,  civilized,  and  fruitful  nations  upon  earth. 


THE   LAND    OF   PALESTINE.  163 

There  is  almost  an  air  of  extravagance  in  the  inspired 
description  of  Palestine.  Its  marvelous  richness ;  its 
cattle  upon  a  thousand  hills ;  its  metallic  wealth ;  its 
abounding  pastures ;  its  people,  numerous,  strong,  and 
respected  throughout  the  earth,  all  these  combined  to 
make  it  the  chosen  nation  of  the  world.  The  hills  were 
terraced  to  their  very  tops  for  purposes  of  cultivation. 
The  numerous  springs  and  fountains  were  used  to  irri- 
gate, to  the  last  drop,  the  soil  around.  The  rains*  of 
heaven  were  collected  in  great  pools  and  cisterns,  of 
which  the  remains  every-where  attract  the  eye  to  the 
present  day.  And,  under  the  guidance  of  the  wisest 
sages,  the  arts  of  agriculture,  commerce,  and  architect- 
ure made  Palestine  a  coveted  land,  ages  before  Greece 
and  Rome  sprung  from  obscurity. 

Such  was  the  beautiful  territory  from  which  the  peo- 
ple, consequent  upon  their  conquest  by  Nebuchadnezzar, 
were  banished,  to  become  exiles  in  an  unfriendly  land.* 
The  story  of  their  calamity  is  a  sad  one.  Divided  into 
two  nations,  under  Rehoboam,  B.  C.  971,  the  national 
power  and  reputation  of  Israel  were  henceforth  dimin- 
ished by  internecine  wars.  Shishak,  King  of  Egypt,  in- 
vaded the  country  only  foul'  years  after  the  death  of  Solo- 
mon, captured  Jerusalem,  and  plundered  the  Temple. 
One  hundred  and  forty-five  years  afterward,  the  northern 
tribes  invaded  the  southern,  captured  Jerusalem,  and 
inflicted  great  destruction  upon  it.  From  these  misfor- 
tunes, however,  Judah  had  recovered,  when,  in  the  year 
B.  C.  588,  Nebuchadnezzar,  King  of  Babylon,  assisted 
by  all  the  surrounding  nations,  who  were  his  tributaries, 
brought  overwhelming  numbers  against  Judah,  and  it 
succumbed.  The  Scriptural  account  is  as  follows : 


f-0-  THE    ROYAL    ARCH    MASON. 

"  Jehoiakim  was  twenty  and  five  years  old  when  he 
began  to  reign,  and  he  reigned  eleven  years  in  Jeru- 
salem :  and  he  did  that  which  was  evil  in  the  sight  of  the 
Lord  his  God. 

"  Against  him  came  up  Nebuchadnezzar,  King  of 
Babylon,  and  bound  him  in  fetters,  to  carry  him  to- 
Babylon. 

"  Nebuchadnezzar  also  carried  off  the  vessels  of  the 
house  of  the  Lord  to  Babylon,  and  put  them  in  his 
temple  at  Babylon. 

"Jehoiachin  was  eight  years  old  when  he  began  to 
reign,  and  he  reigned  three  months  and  ten  days  in 
Jerusalem :  and  he  did  that  which  was  evil  in  the  sight 
of  the  Lord. 

"And  King  Nebuchadnezzar  sent  and  brought  him  to 
Babylon,  with 'the  goodly  vessels  of  the  house  of  the 
Lord,  and  made  Zedekiah  his  brother  king  over  Judah 
and  Jerusalem, 

"Zedekiah  was  one  and  twenty  years  old  when  he 
began  to  reign,  and  reigned  eleven  years  in  Jerusalem. 

"And  he  did  that  which  was  evil  in  the  sight  of  the 
Lord  his  God,  and  humbled  not  himself  before  Jeremiah 
the  prophet  speaking  from  the  mouth  of  the  Lord. 

"And  he  also  rebelled  against  King  Nebuchadnezzar, 
who  had  made  him  swear  ly  God:  but  he  stiffened  his 
neck,  and  hardened  his  heart  from  turning  unto  the  Lord 
God  of  Israel. 

"  Moreover  all  the  chief  of  the  priests,  and r  the 
people,  transgressed  very  much  after  all  the  abomina- 
tions of  the  heathen ;  and  polluted  the  house  of  the  Lord 
which  he  had  hallowed  in  Jerusalem. 

"  And  the  Lord  God  of  their  fathers  sent  to  them  by 


THE    LAND    OF    PALESTINE.  165 

his  mer^engers,  rising  up  betimes,  and  sending ;  because 
he  had  compassion  on  his  people,  and  on  his  dwelling- 
place  : 

"  But  they  mocked  the  messengers  of  God,  and  de- 
spised his  words,  and  misused  his  prophets,  until  the 
wrath  of  the  Lord  arose  against  his  people,  till  there  was 
no  remedy. 

"  Therefore  he  brought  upon  them  the  King  of  the 
Chaldees,  who  slew  their  young  men  with  the  sword  in 
the  house  of  their  sanctuary,  and  had  no  compassion 
upon  young  man  or  maiden,  old  man,  or  him  that  stooped 
for  age :  he  gave  them  all  into  his  hand. 

"And  all  the  vessels  of  the  house  of  God,  great  and 
small,  and  the  treasures  of  the  house  of  the  king  and 
of  his  princes ;  all  these  he  brought  to  Babylon. 

"And  they  burnt  the  house  of  God,  and  brake  down 
the  wall  of  Jerusalem,  and  burnt  all  the  palaces  thereof 
with  fire,  and  destroyed  all  the  goodly  vessels  thereof. 

"All  them  that  had  escaped  from  the  sword  carried 
he  away  to  Babylon ;  where  they  were  servants  to  him 
and  to  his  sons,  until  the  reign  of  the  kingdom  of  Persia  : 

"To  fulfill  the  word  of  the  Lord  by  the  mouth  of 
Jeremiah,  until  the  land  had  enjoyed  her  sabbaths :  for 
as  long  as  she  lay  desolate  she  kept  sabbath,  to  fulfill 
threescore  and  ten  years." — 2  Chron.,  xxxvi. 

In  the  2d  Book  of  Kings,  further  particulars  of  this 
terrible  and  crushing  calamity  are  given.  The  siege  of 
Jerusalem  lasted  eighteen  months  : 

"  The  famine  prevailed  in  the  city,  and  there  was  no 
bread  for  the  people  of  the  land. 


10*5  THE    ROYAL    ARCH    MAS05. 

"  And  the  city  was  broken  up,  and  all  the  men  of  war 
tied  by  night  by  the  way  of  the  gate  between  two  walls, 
which  is  by  the  king's  garden  :  and  the  king  (Zedekiah) 
went  the  way  toward  the  plain  (of  Jericho). 

"And  the  army  of  the  Chaldees  pursued  after  the 
king,  and  overtook  him  in  the  plains  of  Jericho :  and  all 
his  army  were  scattered  from  him. 

"  So  they  took  the  king,  and  brought  him  up  to  the 
king  of  Babylon  to  Riblah  ;  and  they  gave  judgment  upon 
him. 

"And  they  slew  the  sons  of  Zedekiah  before  his  eyes, 
and  put  out  the  eyes  of  Zedekiah,  and  bound  him  with 
fetters  of  brass,  and  carried  him  to  Babylon.'7 

The  great  pillars,  Jachin  and  Boaz,  which  stood  'east- 
ward from  the  Temple,  were  broken  in  pieces,  and 
carried  to  Babylon ;  the  better  portion  of  the  people 
taken  into  exile,  and  the  poor  of  the  land  only  left  to 
be  vine-dressers  and  husbandmen.  Thus  lay  the  Holy 
Land — the  kingdom  extinct,  the  country  Wasted,  the 
fenced  cities  dismantled,  and  the  nation  in  captivity.  A 
provincial  government  was  established,  under  the  Baby- 
lonish government.  This  event  occurred  four  hundred 
and  sixty-eight  years  after  David  began  to  reign  in 
Hebron,  threp  hundred  and  eighty-eight  years  after  the 
revolt  of  the  ten  tribes  under  Rehoboam,  and  one  hun- 
dred and  thirty-four  years  after  the  downfall  of  the  rival 
nation  thus  formed. 

The  journey  of  the  exiles  to  Babylon  was,  upon  some 
accounts,  the  most  pathetic  event  recorded  in  the  annals 
of  history.  The  distance,  upon  a  direct  line,  was  but 
six  hundred  miles,  but  taking  the  journey,  extended  by 


THE   LAND   OF   PALESTINE.  167 

the  necessity  of  water,  fuel,  'and  forage,  it  was  not  less 
than  eight  hundred.  From  Jerusalem,  through  Bethel 
and  Shiloh,  forty  miles  to  Samaria,  was  a  hilly  region, 
hard,  indeed,  to  the  bare  and  lacerated  feet  of  princes, 
rulers,  delicate  females,  and  old  age.  A  short  rest  in 
the  fertile  plains  of  Samaria,  and  then  another  hilly 
region  of  thirty  miles  was  interposed  to. the  beautiful 
plain  of  Esdraelon,  the  richest  and  most  fertile  in  Pales- 
tine— the  scene  of  the  national  glories  under  Barak, 
Gideon,  and  other  mighty  men  of  Israel.  Another  more 
painful  pilgrimage,  of  one  hundred  miles  and  upward 
followed,  to  the  region  of  Damascus.  Then  began  the 
desert,  arid,  torrid,  and  solitary.  A  long  stretch  of  this, 
during  which  thousands  of  the  captives,  doubtless,  left 
their  bones  by  the  wayside,  brought  the  exiles  to  Pal- 
myra, or  Tad m or  in  the  Wilderness.  This  splendid 
resting-place  in  the  desert  was  their  last  reminder  of 
the  Jewish  King  Solomon,  its  builder. 

From  Palmyra,  over  the  almost  interminable  deserts, 
to  the  river  Euphrates,  and  now  the  bitterness  of  their 
journey  began  to  be  assuaged.  The  comforts  of  life 
were  more  freely  bestowed ;  more  attention  was  given 
to  the  little  ones,  and  to  the  sick.  Their  conquerors  ap- 
portioned them  off,  according  to  rules  of  consanguinity, 
iu  the  fertile  tracts  and  flourishing  towns  of  Chaldea. 
God  did  not  forsake  his  people  in  those  distant  parts. 
Prophets,  such  as  Daniel  and  Ezekiel,'  gave  them  com- 
fortable hopes  of  pardon  and  release.  Esther,  one  of 
their  kindred,  was  made  queen,  and  they  received  great 
benefits  from  her  royal  favor.  In  fact,  their  condition 
was  one  of  comparative  honor  and  comfort.  By  many 
stupendous  miracles,  their  God  became  known  and  feared 


168  THE  ROYAL  ARCH  MASON. 

throughout  the  empire,  and  by  important  services  ren- 
dered to  the  state  by  those  Jews  who  held  high  offices, 
the  royal  favor  was  the  more  readily  moved  toward  the 
nation.  Their  idolatry,  which  had  been  marked  by  the 
Divine  eye  as  the  worst  of  the  long  catalogue  of  their 
offenses,  was  effectually  cured,  and  whatever  faults  the 
Jews  may  have  committed  after  their  release  from  cap- 
tivity, during  the  remainder  of  their  existence  as  a  na- 
tion, that  of  idolatry  can  not  be  charged  against  them. 
In  our  next  chapter  we  describe  their  return  to  Jeru- 
salem. 


THE   EETUEN   HOME. 

In  the  forty-ninth  year  from  the  destruction  of  Jeru- 
salem, and  the  sixty-seventh  year  of  the  captivity,  in  the 
year  B.  C.  539,  the  Babylonish  monarchy  was  overthrown 
by  Cyrus,  the  young  prince  of  Persia,  commander  of 
the  combined  forces  of  the  Medes  and  Persians.  His 
uncle,  Darius,  took  the  kingdom  and  thus  founded  the 
Medo-Persian  Empire,  as  foretold  by  the  Prophet  Daniel. 
The  Babylonian  Empire  had  existed  eighty-four  years, 
having  been  founded  B.  C.  623.  Darius  lived  but  two 
years  after  the  establishment  of  his  power  in  Babylon, 
dying  in  the  sixty-ninth  year  of  the  captivity.  He  was 
succeeded  by  Cyrus.  This  man  had  been  distinctly  men- 
tioned by  name  in  the  prophecy  of  Isaiah,  made  and 
recorded  more  than  a  hundred  years  before  he  was  born. 
It  had  been  predicted  of  him  that  he  should  both  over- 
throw the  Babylonish  monarchy  and  restore  the  Jews 
to  their  native  land  and  their  former  privileges. 

In  the  first  year  of  the  reign  of  Cyrus  and  the  seven- 


THE   RETURN   HOME.  169 

tieth  of  the  captivity,  he  issued  a  proclamation  through- 
out his  empire,  granting  a  release  to  all  the  Jewish  cap- 
tives, with  full  privileges  to  return  to  Palestine,  rebuild 
Jerusalem,  and  resuscitate  the  nation.  At  the  same  time 
he  restored  all  the  sacred  vessels  of  the  Temple,  which 
had  been  carried  away  by  Nebuchadnezzar,  and  made 
other  provisions  for  the  immediate  accomplishment  of 
the  objects  of  the  royal  edict. 

THE  FIFTEEN  STAGES  OF  THE  RETURN  JOURNEY. — It 
is  a  Rabbinical  tradition,  that  on  the  return  journey  the 
people  made  fifteen  prominent  stages,  each  being  term- 
inated by  a  halt  of  sufficient  duration  for  rest  and  re- 
freshment :  and  that  the  short  Psalms,  from  120  to  134, 
inclusive,  were  sung  respectively  upon  those  occasions. 
The  First  Stage  opens  with  the  expression,  "  In  my 
distress  I  cried  unto  the  Lord;"  the  Second  Stage,  by 
this,  "  I  will  lift  up  mine  eyes  unto  the  hills  from  wrhence 
cometh  my  help ;"  the  Third  Stage,  "  I  was  glad  when 
they  said  unto  me,  Let  us  go  unto  the  house  of  the 
Lord;"  the  Fourth  Stage,  "Unto  Thee  lift  I  up  mine 
eyes,  0  Thou  that  dwellest  in  the  heavens ;"  the  Fifth 
Stage,  "If  it  had  not  been  for  the  Lord,  who  was  on 
our  side ;"  the  Sixth  Stage,  "  They  that  trust  in  the 
Lord,  shall  be  as  Mount  Zion,  which  can  not  be  removed, 
but  abideth  forever ;"  the  Seventh  Stage,  "  When  the 
Lord  turned  again  the  captivity  of  Zion,  we  were  like 
them  that  dream ;"  the  Eighth  Stage,  "  Except  the  Lord 
build  the  house,  they  labor  in  vain  that  build  it ;"  the 
Ninth  Stage,  "Blessed  is  every  one  that  feareth  the 
Lord,  that  walketh  in  his  ways ;"  the  Tenth  Stage, 
"  Many  a  time  have  they  afflicted  me  from  my  youth, 
may  Israel  now  say ;"  the  Eleventh  Stage,  "  Out  of  the 


170  THE   EOYAL   AKCH   MASON. 

deptns  have  I  cried  unto  Thee,  0  Lord;"  the  Twelfth 
Stage,  "  Lord,  my  heart  is  not  haughty,  nor  my  eyes 
lofty ;"  the  Thirteenth  Stage,  "Lord,  remember  David 
and  all  his  afflictions ;"  the  Fourteenth  Stage,  "  Behold 
how  good  and  pleasant  it  is  for  brethren  to  dwell  to- 
gether in  unity ;"  the  Fifteenth  and  last  Stage,  "  Be- 
hold, bless  ye  the  Lord,  all  ye  servants  of  the  Lord, 
which  by  night  stand  in  the  house  of  the  Lord." 

Before  following  the  Jews  from  the  place  of  their  long 
exile  in  Chaldea,  it  is  proper  here  to  quote  the  whole  of 
the  137th  Psalm,  as  giving  evidence  of  their  commend- 
able constancy  amidst  the  most  untoward  circumstances : 

"By  the  rivers  of  Babylon,  there  we  sat  down;  yea, 
we  wept,  When  we  remembered  Zion. 

"  We  hanged  our  harps  upon  the  willows  in  the  midst 
thereof. 

"  For  there  they  that  carried  us  away  captive  required 
of  us  a  song ;  and  they  that  wasted  us  required  of  us 
mirth,  saying,  Sing  us  one  of  the  songs  of  Zion. 

"How  shall  we  sing  the  Lord's  song  in  a  strange 
land? 

"If  I  forget  thee,  0  Jerusalem, let  my  right  hand  for- 
get her  cunning. 

"If  I  do  not  remember  thee,  let  my  tongue  cleave  to 
the  roof  of  my  mouth;  if  I  prefer  not  Jerusalem  above 
my  chief  joy. 

"Remember,  0  Lord,  the  children  of  Edom  in  the  day 
of  Jerusalem;  who  said,  Rase  it,  rase  it,  even  to  the 
foundation  thereof. 

"0  daughter  of  Babylon,  who  art  to  be  destroyed; 


THE   RETURN   HOME.  171 

happy   shall  he   be  that  rewardeth  thee  as   thou  hast 
served  us. 

"  Happy  shall  he  be  that  taketh  and  dasheth  thy  little 
ones  against  the  stones." 

THE  NATIONAL  BEREAVEMENT. — The  excessive  sorrow 
that  afflicted  the  minds  of  the  Jews  at  the  loss  of  their 
country  can  not  be  thoroughly  appreciated,  unless  we 
take  into  consideration  the  facts  that  these  people  had 
possessed  Palestine  for  twelve  hundred  years,  counting 
from  the  entrance  of  Abraham;,  that  their  religious  pol- 
ity was  thoroughly  identified  with  it,  and  that  their  hopes 
of  the  Messiah,  who  should  restore  to  the  world  all  that 
had  been  lost  in  the  expulsion  from  Eden,  were  locally 
connected  with  Bethlehem-Judah,  and  other  designated 
spots.  The  lamentations  of  which  the  Prophet  Jeremiah 
was  the  mouthpiece  are  not  an  extravagant  expression 
of  the  national  sorrow.  Although  uttered  only  as  pre- 
dictions, they  foreshadowed  the  grievous  facts  that  should 
follow.  In  this  terrible  exhibit  of  human  distress  we 
find  such  passages  as  these: 

"  How  doth  the  city  sit  solitary  that  was  full  of  peo- 
ple !  how  is  she  become  as  a  widow !  She  weepeth  sore 
in  the  night,  and  her  tears  are  in  her  cheeks.  All  her 
friends  have  dealt  treacherously  with  her ;  they  are  be- 
come her  enemies.  She  dwelleth  among  the  heathen, 
she  findeth  no  rest.  Her  children  are  gone  into  cap- 
tivity before  the  enemy.  From  the  daughter  of  Zion 
all  her  beauty  is  departed.  Jerusalem  hath  grievously 
sinned;  therefore  she  is  removed.  All  her  people  sigh; 


172  THE   ROYAL   ARCH   MASON. 

they  seek  bread.  See  if  there  be  any  sorrow  like  unto 
my  sorrow.  The  Lord  hath  trodden  under  foot  all  my 
mighty  men  in  the  midst  of  thee. 

"  The  Lord  hath  purposed  to  destroy  the  wall  of  the 
daughter  of  Zion ;  he  hath  stretched  out  a  line,  he  hath 
not  withdrawn  his  hand  from  destroying.  The  elders  of 
the  daughter  of  Zion  sit  upon  the  ground  and  keep 
silence.  The  children  and  the  sucklings  swoon  in  the 
streets  of  the  city.  They  say  to  their  mothers,  Where  is 
corn  and  wine?  All  that  pass  by,  clap  their  hands  at 
thee;  they  hiss  and  wag  their  head  at  the  daughter  of 
Jerusalem,  saying,  Is  this  the  city  that  men  call  The 
Perfection  of  beauty,  The  Joy  of  the  whole  earth?  The 
tongue  of  the  sucking  child  cleaveth  to  the  roof  of  his 
mouth  for  thirst;  the  young  children  ask  bread,  and  no 
man  breaketh  it  unto  them.  The  punishment  of  the  in- 
iquity of  the  daughter  of  my  people  is  greater  than  the 
punishment  of  the  sin  of  Sodom.  They  that  be  slain 
with  the  sword  are  better  than  they  that  be  slain  with 
hunger. 

"  Our  inheritance  is  turned  to  strangers,  our  houses  to 
aliens. '  We  are  orphans  and  fatherless,  our  mothers  are 
as  widows.  Our  necks  are  under  persecution :  we  labor, 
and  have  no  rest.  Our  skin  was  black  as  an  oven  be- 
cause of  the  terrible  famine.  They  ravished  the  women 
in  Zion,  and  the  maids  in  the  cities  of  Judah.  Princes 
are  hanged  up  by  their  hand :  the  faces  of  elders  were 
not  honored.  The  joy  of  our  heart  is  ceased  ;  our  dance 
is  turned  into  mourning.  The  crown  is  fallen  from  our 
head.  0  Lord,  thou  hast  utterly  rejected  us;  thou  art 
very  wroth  against  us." — Lamentations. 


THE    RETURN   HOME.  173 

In  vivid  contrast  with  this  condition  of  humiliation  and 
distress  was  the  national  joy  that  broke  forth  upon  the 
proclamation  of  Cyrus,  to  which  the  Lord  stirred  up 
his  spirit.  It  was  in  these  words : 

"Thus  saith  Cyrus  king  of  Persia,  The  Lord  God  of 
heaven  hath  given  me  all  the  kingdoms  of  the  earth;  and 
he  hath  charged  me  to  build  him  an  house  at  Jerusalem, 
which  is  in  Judah.  Who  is  there  among  you  of  all  hia 
people?  his  God  be  with  him,  and  let  him  go  up  to  Jeru- 
salem, which  is  in  Judah,  and  build  the  house  of  the  Lord 
God  of  Israel,  (he  is  the  God,)  which  is  in  Jerusalem. 
And  whosoever  remaineth  in  any  place  where  he  sojourn- 
eth,  let  the  men  of  his  place  help  him  with  silver,  and 
with  gold,  and  with  goods,  and  with  beasts,  besides  the 
free-will  offering  for  the  house  of  God  which  is  in  Jeru- 
salem."— Ezra,  i. 

An  expedition  of  the  returning  exiles  was  formed  by 
Zerubbabel,  a  descendant  of  the  royal  house  of  David, 
and  by  Joshua,  the  high-priest.  Zerubbabel  was  in- 
vested by  the  king  with  all  the  functions  of  the  Gov- 
ernor of  Judea.  This  colony  amounted  to  about  fifty 
thousand  persons.  These  took  with  them  the  vessels  of 
the  house  of  the  Lord,  being  "  thirty  chargers  of  gold,  a 
thousand  chargers  of  silver,  nine  and  twenty  knives, 
thirty  basins  of  gold,  silver  basins  of  a  second  sort,  four 
hundred  and  ten,  and  other  vessels  a  thousand.  All 
the  vessels  of  gold  and  silver  were  five  thousand  and 
four  hundred."  (Ezra,  i.)  The  Jews,  who  for  various 
reasons  remained  behind,  strengthened  the  hands  of  their 


174  THE  ROYAL  ARCH  MASON. 

rude,  zealous  friends  with  "money,  goods,  beasts,  and 
precious  things,  besides,  all  that  was  willingly  offered." 
This  made  the  caravan  to  include  seven  hundred  and 
thirty-six  horses,  two  hundred  and  forty-five  mules,  four 
hundred  and  thirty-five  camels,  and  six  thousand  seven 
hundred  and  twenty  asses.  The  money  contributed  by 
the  more  liberal  of  the  Jews  is  summed  up  at  sixty-one 
thousand  drams  of  gold,  and  five  thousand  pounds  of 
silver. 

So,  joyfully  they  set  forth  upon  the  return  journey 
by  the  same  route  which  their  sorrowing  and  suffering 
fathers  had  traveled  fifty-one  years  before.  Arrived  at 
Palestine,  their  first  care,  after  looking  up  their  former 
homes,  and  making  necessary  provisions  for  their  future 
support,  was  to  rebuild  the  Temple.  In  the  second  year 
of  their  coming,  Zerubbabel  and  Joshua,  who  had  taken 
the  supervision,  set  forward  the  workmen  in  the  house 
of  God. 

"And  when  the  builders  laid  the  foundation  of  the 
Temple  of  the  Lord,  they  set  the  priests  in  their  ap- 
parel, (described  upon  another  page,)  with  trumpets, 
and  the  Levites  the  sons  of  Asaph  with  cynbals,  to 
praise  the  Lord  after  the  ordinance  of  David  king  of 
Israel.  And  they  sang  together  by  course  in  praising 
and  giving  thanks  unto  the  Lord ;  because  he  is  good, 
for  his  mercy  endureth  forever  toward  Israel.  And  all 
the  people  shouted  with  a  great  shout,  when  ther  praised 
the  Lord,  because  the  foundation  of  the  house  of  the 
Lord  was  laid.  But  many  of  the  priests  and  Levites, 
and  chief  of  the  fathers,  who  were  ancient  men,  that 
had  seen  the  first  house,  when  the  foundation  of  this 


THE    RETURN   HOME.  175 

house  was  laid  before  their  eyes,  wept  with  a  loud  voice; 
and  many  shouted  aloud  for  joy:  so  that  the  people 
could  not  discern  the  noise  of  the  shout  of  joy  from  the 
noise  of  the  weeping  of  the  people :  for  the  people  shouted 
with  a  loud  shout,  and  the  noise  was  heard  afar  off." — 
Ezra,  iii. 

With  all  this  favorable  beginning,  however,  it  was  nine- 
teen years  before  the  cape-stone  was  set  in  the  edifice. 
The  Samaritans,  between  whom  and  the  Jews  there  had 
long  existed  an  implacable  hatred,  weakened  their  hands, 
troubled  them  in  building,  and  hired  counselors  against 
them  to  frustrate  their  purpose,  through  the  reign  of 
Cyrus  and  his  successors  to  that  of  Darius.  Ahasuerus 
was  moved  by  their  malicious  representations  to  cause 
the  building  to  cease,  nor  was  it  until  the  second  year 
of  the  reign  of  Darius  that  it  was  resumed.  That  mon- 
arch decreed  that  no  more  hindrance  should  be  made  to 
the  work,  but  that  money  should  be  given  from  the  royal 
treasury  toward  the  cost,  and  young  bullocks,  rams,  and 
lambs  for  the  burnt-offerings:  also  wheat,  salt,  wine,  and 
oil.  The  royal  edict  was  thus  summed  up : 

Whosoever  shall  alter  this  word,  let  timber  be  pulled 
down  from  his  house,  and  being  set  up,  let  him  be  hanged 
thereon;  and  let  his  house  be  made  a  dunghill  for  this. 
And  the  God  that  hath  caused  his  name  to  dwell  there 
destroy  all  kings  and  people,  that  shall  put  to  their  hand 
to  alter  and  to  destroy  this  house  of  God  which  is  at 
Jerusalem.  I  Darius  have  made  this  decree;  let  it  be 
done  with  speed." — Ezra,  vi. 


176  THE  ROYAL  ARCH  MASON. 

RETURNED    HOME. 

Upon  the  last  page  is  described  the  earnestness  with 
which  the  Jews  acted  upon  the  proclamation  of  Cyrus, 
A  similar  zeal  was  aroused  by  the  edict  of  Darius.  To 
encourage  them  in  their  work,  the  prophets  Haggai  and 
Zechariah  were  raised  up.  They  approached  them  in  the 
name  of  the  God  of  Israel.  The  former  severely  re- 
buked the  disposition  of  the  people  to  lie  supine  under 
the  frowns  of  King  Ahasuerus,  and  commanded  them, 
"  Go  up  to  the  mountain,  and  bring  wood,  and  build  the 
house,"  promising  them  the  Divine  aid.  "  I  will  fill  this 
house  with  glory,  saith  the  Lord  of  hosts.  The  glory 
of  this  latter  house  shall  be  greater  than  that  of  the 
former." 

Zechariah  brought  good  word,  and  comfortable  word 
from  God,  saying : 

"  I  am  returned  to  Jerusalem  with  mercies ;  mine 
house  shall  be  built  in  it ;  my  cities,  through  prosperity, 
shall  yet  be  spread  abroad,  and  the  Lord  shall  yet  com- 
fort Zion,  and  shall  yet  choose  Jerusalem. 

"  The  hands  of  Zerubbabel  have  laid  the  foundations 
of  this  house  ;  his  hands  shall  also  finish  it. 

"They  that  are  far  off  shall  come,  and  build  in  the 
temple  of  the  Lord :  and  ye  shall  know  that  the  Lord 
of  hosts  hath  sent  me  unto  you.  And  this  shall  come  to 
pass  if  ye  will  diligently  obey  the  voice  of  the  Lord  your 
God."  * 

A  second  installment  of  Jews  from  Babylon  came  up, 
under  the  command  of  Ezra,  seventy-seven  years  after 


RETURNED   HOME.  177 

the  first.  Ezra  came  with  full  powers  from  the  king  to 
reestablish  the  authority  of  the  law  of  Moses.  This 
second  colony  numbered  about  seven  thousand.  The 
journey  occupied  exactly  four  months,  by  which  we  can 
estimate  the  difficulties  and  impediments  of  the  way, 
even  under  favorable  circumstances. 

The  king,  Artaxerxes  Longimanus,  issued  an  edict, 
exceedingly  liberal  in  its  character,  and  ending  in  these 
impressive  words  : 

"And  whosoever  will  not  do  the  law  of  thy  God,  and 
the  law  of  the  king,  let  judgment  be  executed  speedily 
upon  him,  whether  it  be  unto  death,  or  to  banishment, 
or  to  confiscation  of  goods,  or  to  imprisonment." — 
Ezra,  vii. 

Thirteen  years  later,  B.  C.  444,  the  third  installment 
of  the  nation  came  up,  under  Nehemiah.  He  had  re- 
ceived intelligence  at  Babylon  of  the  decline  of  the  Jew- 
ish colony,  and  obtained  a  commission  from  the  same 
monarch,  Artaxerxes  Longimanus,  who  had  favored 
Ezra,  to  visit  Jerusalem  and  rectify  the  disordered  state 
of  affairs.  The  walls  of  the  city  had  not  been  rebuilt, 
and  although  the  temple  was  finished,  and  probably 
walled  in,  yet  the  undefended  condition  of  the  people  at 
large  subjected  them  to  great  reproach  and  persecution 
from  surrounding  nations,  the  Samaritans  taking  the 
lead.  Nehemiah  was  appointed  governor  for  twelve 
years,  with  full  powers  to  rebuild  the  city  and  restore 
the  ancient  fortifications.  His  arrival  was  one  hundred 
and  twelve  years  subsequent  to  that  of  Zerubbabel.  At 
.the  expiration  of  the  term  of  his  first  commission,  he 
12 


178  THE  ROYAL  AKCH  MASON. 

was  reappointed,  and  continued  to  serve  in  that  capacity 
until  about  the  year  B.  C.  420.  During  the  latter  years 
of  his  government  lived  Malachi,  the  last  of  the  Old 
Testament  prophets.  Besides  these  three  principal  col- 
onies that  returned  from  Babylon  to  repeople  the  land, 
whose  loss  they  had  so  grievously  deplored,  we  may 
justly  suppose  that  many  thousands  of  Jews  took  the 
opportunity  to  return  to  their  fatherland  by  caravans 
of  merchants  coming  from  the  east,  or  in  other  smaller 
companies  of  returning  Jews. 

The  Jewish  nation  continued  subject  to  the  Persian 
power  until  its  overthrow  by  Alexander,  the  Macedonian, 
B.  C.  331.  In  all,  they  had  maintained  their  allegiance 
to  Persia  two  hundred  and  eight  years.  In  the  division 
of  Alexander's  empire,  Palestine  fell  to  Ptolemy  Lagus. 
They  were  subject  to  the  Greek-Egyptian  and  the  Greek- 
Syrian  monarchs  one  hundred  and  fifty-eight  years,  and 
until  the  year  B.  C.  143.  Then  they  regained  their 
independence  by  virtue  of  a  royal  grant  from  Demetrius 
Nicator,  king  of  the  Greek-Syrian  empire,  and  held  it 
eighty  years;  viz.,  till  the  year  B.  C.  63,  when  Judea 
was  made  a  Roman  province  by  Pompey.  They  were 
still,  however,  permitted  to  have  governors  of  their  -own 
nation  until  the  time  of  Christ.  In  the  year  A.  D.  9,  a 
Roman  governor  was  appointed,  tribute  was  paid  directly 
to  Rome,  the  power  of  life  and  death  was  taken  away, 
and  justice  administered  in  the  name  and  by  the  laws  of 
Rome.  Jerusalem  ceased  to  be  the  capital  of  Palestine. 
In  the  year  A.  D.  70,  the  city  of  Jerusalem  was  once 
more  totally  razed  to  the  ground  by  Titus,  the  Roman 
general,  after  a  siege  and  series  of  assaults,  in  which 
more  than  a  million  of  Jews  perished.  From  this  stroke 


RETURNED   HOME.  179 

the  nation  has  never  recovered.  Scattered  throughout 
the  earth,  exiles,  down-trodden,  suffered  to  live  in  small 
numbers  at  Jerusalem,  but  to  enjoy  no  naturalization  or 
political  rights,  the  Jewish  people  remain  standing  monu- 
ments of  the  truth  of  Scripture.  The  importance  of  the 
study  of  these  holy  books  to  the  ROYAL  ARCH  MASON 
can  not  be  exaggerated. 

0,  early  search  the  Scriptures!  'tis  the  dew 

On  morning  leaves;  'tis  the  young  rose's  bloom; 
'Tis  the  bright  tinge  of  m-orning;  'tis  the  hue 
That  doth  on  cheek  of  conscious  virtue  come; 
'Tis  all  that  gratifies  the  sight, 
To  see  this  sacred  Book  aright. 

0,  fondly  search  the  Scriptures !  'tis  the  voice 

Of  loved  ones  gone  forever;  'tis  the  song 
That  calls  to  memory  childhood's  perished  joys 
'Tis  the  blest  anthem  of  the  angel-throng; 
'T  is  all  that  gratifies  the  ear, 
This  sacred  Book  aright  to  hear. 

0,  deeply  search  the  Scriptures!  'tis  the  mine 

Of  purest  gold  and  gems  of  richest  sort; 
'T  is  life's  full  sustenance  of  corn  and  wine ; 
'Tis  raiment,  clean  and  white,  from  heaven  brought; 
'T  is  wealth  beyond  all  we  can  crave, 
This  sacred  Book  aright  to  have. 

For  here,  0  here,  the  loved  departed ! 

The  Man  of  Sorrows,  slain  for  us, 
Speaks  to  the  worn  and  broken-hearted, 
And  tells  us,  "  I  have  borne  the  curse ! 
Redeemed  thee  from  the  power  of  death, 
And  sanctified  thy  parting  breath." 

That  in  bright  worlds,  depictured  here, 
Are  "many  mansions,"  ample  room, 


180  THE  ROYAL  ARCH  MASON. 

Where  Christ  our  Savior  waits  to  cheer, 
And  bid  us  welcome  from  the  tomb: 
Where  many  a  friend  we  counted  lost, 
Is  singing  with  the  heavenly  host. 

This  is  the  one,  the  appointed  way, 

Through  which  the  Holy  Ghost  doth  speak; 
0,  walk  therein,  through  life's  brief  clay, 
And  treasures  of  salvation  seek ; 
Assured  there  is  no  other  ford 
Through  Jordan's  billows  save  THE  WORD. 


THE   CITY  OF   JERUSALEM. 

Jerusalem !  the  City  of  Peace !  Zion !  the  perfection 
of  beauty !  the  joy  of  the  whole  earth !  the  City  of 
David !  the  central  point  of  sacred  history,  around  which 
revolve  all  that  is  historical,  all  that  is  symbolical,  all 
that  is  solemn,  grand,  or  pathetic  in  the  dealings  of  God 
with  men.  The  Holy  Place !  the  type  of  a  heavenly 
city,  upon  whose  eternal  glories  Ezeki'el,  Daniel,  and 
John  have  exhausted  their  descriptive  powers ! 

Jerusalem !  how  vividly  comes  over  the  mind  the 
memory  of  that  fine  old  hymn,  one  of  the  old-est  in  our 
language,  one  of  the  finest  in  any  language : 

Jerusalem!  my  happy  home! 

0,  how  I  long  for  thee ! 
When  shall  my  sorrows  have  an  end? 

Thy  joys  when  shall  I  see? 

This  was  the  capital  of  the  Jewish  kingdom  for 
eleven  hundred  years.  It  was  the  scene  of  the  most 
extraordinary  events  that  have  occurred  in  the  annals 


THE   CITY   OF   JERUSALEM,  181 

of  the  human  race — events  in  which  men  and  angels 
have,  and  must  forever  have,  the  deepest  interest.  It 
was  the  place  selected  by  the  Almighty  for  his  earthly 
dwelling,  and  here  his  glory  was  rendered  visible.  Here 
David  sat  and  tuned  his  harp,  and  sung  the  praises  of 
Jehovah.  Hither  the  tribes  came  up,  the  tribes  of  the 
Lord,  unto  the  testimony  of  Israel,  to  give  thanks  unto 
the  name  of  the  Lord.  Here  enraptured  prophets  saw 
bright  visions  of  the  world  above,  and  received  messages 
from  on  high  for  guilty  men.  Here  our  Lord  and 
Savior  came  in  the  form  of  a  servant,  and  groaned  and 
wept,  and  poured  out  his  soul  even  unto  death,  to  re- 
deem us  from  sin,  and  to  save  us  from  the  pains  of  hell. 
Here,  too,  the  wrath  of  an  incensed  God  has  fallen  upon 
his  chosen  people,  and  has  laid  waste  his  heritage. 

No  place  upon  earth  has  such  a  history.  For  three 
thousand  five  hundred  years  the  hills  round  about  Jeru- 
salem have  been  the  scene  of  mortal  strife.  The  echoes 
of  these  mountains  have  resounded  to  the  war-cries  of 
a  hundred  nations.  Seventeen  times  has  the  city  been 
destroyed,  and  as  often  rebuilt — now  a  place  of  luxury 
and  grandeur,  and  now  a  place  of  silence  and  desola- 
tion. 

It  was  here  that  Melchizedek  met  and  welcomed  the 
patriarch  as  he  was  returning  from  the  defeat  of  the 
four  kings,  at  Hobah.  Here  Abraham  returned,  forty- 
two  years  afterward,  upon  a  mission  the  most  pathetic 
that  can  affect  a  parent's  heart.  Here  David  reared  an 
altar  when  the  plague  was  stayed.  And  here,  as  the 
crowning  glory  of  all,  was  reared  the  Sacred  Fane, 
which  is  equally  the  object  of  interest  to  ROYAL  ARCH 
as  to  all  other  classes  of  Freemasons. 


182  THE  ROYAL  ARCH  MASON. 

PASSING  THE  YEILS. 

One  of  the  most  forcible  and  instructive  lessons  m  the 
whole  Masonic  system  is  that  inculcated  in  the  drama 
of  the  ROYAL  ARCH  DEGREE,  under  the  general  term  of 
"Returning  from  Babylon  to  Jerusalem."  Under  the 
guise  of  a  difficult  and  painful  pilgrimage,  in  which  the 
travelers  are  buoyed  up  by  the  sense  of  duty  and  the 
hope  of  reward,  the  whole  lesson  of  human  life  is  con- 
veyed, surrounded  with  trials  and  perplexities,  but  pre- 
senting the  highest  injunctions  of  duty  as  a  stimulus, 
and  offering  the  most  exalted  rewards  at  the  end.  It  is 
this  which,  more  than  any  other,  makes  the  lessons  of 
the  ROYAL  ARCH  MASON  sublime. 

The  first  of  the  difficulties  of  the  return  journey  were 
the  trials  of  the  road  itself.  Upon  other  pages  we  have 
given,  in  our  description  of  the  journey  to  Babylon, 
sketches  of  the  road  rendered  painful  by  sharp  hills,  arid 
deserts,  and  interminable  distances.  This  is  equally  ap- 
plicable here.  Although  the  traveler  had  not  the  fitter 
accompaniments  of  chains,  cruel  guards,  and  hunger,  yet 
no  one  can  pass  over  the  long  way  of  eight  hundred 
miles  from  Babylon  to  Jerusalem,  even  under  favorable 
circumstances,  without  intense  suffering.  The  introduc- 
tion of  the  following  Psalms  at  this  stage  of  the  drama 
is  highly  appropriate: 

"Lord,  I  cry  unto  thee :  make  haste  unto  me;  give 
ear  unto  my  voice,  when  I  cry  unto  thee.  Let  my  prayer 
be  set  forth  before  thee  as  incense ;  and  the  lifting  up 
of  my  hands  as  the  evening  sacrifice. 

"Set  a  watch,  0  Lord,  before  my  mouth;   keep  the 


PASSING   THE   VEILS.  183 

door  of  my  lips.  Incline  not  my  heart  to  any  evil  thing, 
to  practice  wicked  works  with  men  that  work  iniquity : 
and  let  me  not  eat  of  their  dainties. 

"Let  the  righteous  smite  me;  it  shall  be  a  kindness: 
and  let  him  reprove  me;  it  shall  be  an  excellent  oil, 
which  shall  not  break  my  head:  for  yet  my  prayer  also 
shall  be  in  their  calamities.  When  their  judges  are 
overthrown  in  stony  places,  they  shall  hear  my  words; 
for  they  are  sweet. 

"Our  bones  are  scattered  at  the  grave's  mouth,  as 
when  one  cutteth  and  cleaveth  wood  upon  the  earth. 
But  mine  eyes  are  unto  thee,  0  God  the  Lord:  in  thee 
is  my  trust ;  leave  not  my  soul  destitute. 

"  Keep  ni£  from  the  snare  which  they  have  laid  foi 
me,  and  the  gins  of  the  workers  of  iniquity.  Let  the 
wicked  fall  into  their  own  nets,  whilst  that  I  withal 
escape." — Psalm  cxli. 

"I  cried  unto  the  Lord  with  my  voice;  with  my  voice 
unto  the  Lord  did  I  make  my  supplication.  I  poured 
out  my  complaint  before  him ;  I  shewed  before  him  my 
trouble. 

"When  my  spirit  was  overwhelmed  within  me,  then 
thou  knewest  my  path.  In  the  way  wherein  I  walked 
have  they  privily  laid  a  snare  for  me. 

"I  looked  on  my  right  hand,  and  beheld,  but  there 
was  no  man  that  would  know  me :  refuge  failed  me ;  no 
man  cared  for  my  soul.  I  cried  unto  thee,  0  Lord:  I 
said,  Thou  art  my  refuge  and  my  portion  in  the  land  of 
the  living. 

"Attend  unto  my  cry;  for  I  am  brought  very  low: 
deliver  me  from  my  persecutors;  for  they  are  stronger 


i^4  THE   ROYAL   ARCH   MASON. 

than  I.  Bring  my  soul  out  of  prison,  that  I  may  praise 
thy  name :  the  righteous  shall  compass  me  about ;  for 
thou  shalt  deal  bountifully  with  me." — Psalm  cxlii. 

"Hear  my  prayer,  0  Lord;  give  ear  to  my  supplica- 
tions; in  thy  faithfulness  answer  me,  and  in  thy  right- 
eousness. And  enter  not  into  judgment  with  thy  serv- 
ant; for  in  thy  sight  shall  no  man  living  be  justified. 

"For  the  enemy  hath  persecuted  my  soul;  he  hath 
smitten  my  life  down  to  the  ground;  he  hath  made  me 
to  dwell  in  darkness,  as  those  that  have  been  long  dead. 
Therefore  is  my  spirit  overwhelmed  within  me ;  my  heart 
within  me  is  desolate. 

"I  remember  the  days  of  old;  I  meditate  on  all  thy 
works;  I  muse  on  the  work  of  thy  hands.  I  stretch 
forth  my  hands  unto  thee ;  my  soul  thirsteth  after  thee 
as  a  thirsty  land.  Selah. 

"Hear  me  speedily,  0  Lord:  my  spirit  faileth;  hide 
not  thy  face  from  me,  lest  I  be  like  unto  them  that  go 
down  into  the  pit.  Cause  me  to  hear  thy  loving-kind- 
ness in  the  morning,  for  in  thee  do  I  trust;  cause  me 
to  know  the  way  wherein  I  should  walk,  for  I  lift  up 
my  soul  unto  thee.  Deliver  me,  0  Lord,  from  mine 
enemies  :  I  flee  unto  thee  to  hide  me. 

"Teach  me  to  obey  thy  will;  for  thou  art  my  God: 
thy  Spirit  is  good;  lead  me  into  the  land  of  uprightness. 

"  Quicken  me,  0  Lord,  for  thy  name's  sake ;  for  thy 
righteousness'  sake  bring  my  soul  out  of  trouble.  And 
of  thy  mercy  cut  off  mine  enemies,  and  destroy  all  them 
that  afflict  my  soul :  for  I  am  thy  servant." — Psalm  cxliii, 

The  traverse  of  the  long  and  weary  wilderness  and 


PASSING  THE   VEILS.  185 

the  mountain-passes  being  accomplished,  trials  of  a  moral 
and  religious  character  are  suggested  in  the  drama  of  the 
ROYAL  ARCH.  So  many  of  the  Jews  had  intermarried 
with  their  conquerors  that  great  numbers  of  the  people 
had  lost  the  distinctive  characteristic  of  the  nation — a 
pure  genealogy — and  were  necessarily  rejected  when 
they  should  offer  themselves  for  a  work  that  admitted 
none  but  the  pure  and  undefiled.  Before  leaving  Baby- 
lon, careful  examinations  had  been  made  of  the  genea- 
logical claims  of  every  family,  and  those  whose  record 
was  unquestioned  were  furnished  with  tests,  by  means 
of  which  they  should  have  recognition  of  the  High-Priest 
at  Jerusalem.  Of  these  the  Royal  Arch  traditions  are 
full.  What  the  nature  of  those  tests  was  can  not,  of 
course,  be  explained  here. 

Arrived  at  Jerusalem,  where  a  tabernacle  had  been 
temporarily  pitched  among  the  Temple-ruins  upon  the 
Holy  Hill,  every  person  offering  himself  for  the  work 
was  subjected  to  necessary  examinations  preparatory  to 
his  enrollment  among  the  faithful. 

Recurrence  is  now  had  to  the  history  of  Moses  in  his 
work  of  convincing  the  Egyptians  and  the  Hebrews  of 
his  Divinely-appointed  mission.  Jehovah  condescended 
to  bestow  upon  him  evidences  of  his  power ;  Moses'  rod 
was  transformed  to  a  serpent.  When  we  enter  into  the 
world  and  discover  around  us  the  effects  of  the  artifice 
of  the  tempter  in  the  garden,  and  when  we  behold  this 
arch-apostate  transformed  into  a  serpent,  we  have  passed 
the  first  veil  of  our  existence.  The  serpent  referred  to 
above  was  perpetuated  as  a  Jewish  symbol  by  Moses, 
who,  in  a  terrible  irruption  of  those  venomous  creatures 
into  his  camp,  made  a  Brazen  Serpent  and  set  it  upon 


386  THE    HOYAL    ARCH    MASON. 

a  pole,  that  it  might  be  seen  from  all  parts  of  the  camp, 
and  then  whoever  was  bitten  was  healed  by  simply  look- 
ing at  the  brazen  figure. 

A  second  miracle  was  employed  by  Jehovah  to 
strengthen  the  faith  of  Moses.  He  was  directed  to  put 
his  hand  into  his  bosom,  and  when  he  took  it  out  it  was 
leprous  as  snow.  On  being  commanded  to  put  it  the 
second  time  into  his  bosom  and  withdraw  it,  it  was 
turned  again  as  his  other  flesh.  At  the  close  of  life, 
when  we  are  called  from  this  probationary  scene  and 
prostrated  in  the  pallid  leprosy  of  death,  the  second  veil 
is  drawn  behind  us.  The  leprosy  is  a  loathsome  and 
infectious  disease,  still  prevalent  in  Oriental  countries, 
corresponding  in  its  general  characteristics  with  the  lep- 
rosy of  former  ages.  The  bones  and  the  marrow  are  so 
pervaded  with  the  virus  of  the  disease  that  the  joints  of 
the  hands  and  feet  lose  their  power,  the  limbs  of  the 
body  fall  together,  and  the  whole  system  assumes  a  most 
deformed  and  shocking  appearance.  There  is  at  this 
day  a  small  village  of  lepers,  numbering  in  all  about  two 
hundred,  on  the  outside  of  the  southern  wall  of  Jerusa- 
lem, near  the  Sion  Gate.  Their  homes  are  miserable 
huts,  low,  dark,  and  loathsome.  Allowed  to  marry  only 
with  each  other,  their  offspring  retain  their  health  until 
arrived  at  the  period  of  puberty,  when  the  fatal  disease 
makes  its  appearance,  spreads  over  the  system,  ulti- 
mately reaches  some  vital  organ,  and  the  unhappy  victim 
dies. 

Among  the  miracles  by  which  Moses  convinced  Pha- 
raoh of  the  Divine  appointment  of  his  mission,  that  of 
taking  water  from  the  river  Nile,  and  turning  it  into 
blood  by  pouring  it  upon  the  dry  land,  was  one  of  the 


PASSING  THE   VEILS.  187 

most  stupendous.  In  the  morning  of  the  Resurrection, 
when  the  slumbering  ashes  shall  revive,  and  we  learn 
that  the  words  of  the  woman  of  Tekoa  are  ^untrue, 
wherein  she  said  "  we  are  as  water  spilt  upon  the  ground, 
which  can  not  be  gathered  up,"  then  shall  the  third  veil 
be  parted  from  us.  The  effect  of  this  miracle  was  tre- 
mendous ;  the  great  river  of  Egypt  was  turned  to  blood. 

The  leader  and  governor  of  the  first  grand  colony 
from  Babylon  was  Prince  Zerubbabel.  In  his  name  all 
the  proceedings  were  had;  the  care  of  the  sacred  vessels 
intrusted  to  the  Jews  by  King  Cyrus,  the  money,  pro- 
visions, etc.,  rested  upon  him.  It  follows  that  none  could 
be  accepted  at  Jerusalem  save  those  who  had  come  up 
under  his  patronage.  The  righteous  in  the  last  day  will 
have  the  stamp  of  the  signet  of  Heaven  upon  their  fore- 
heads, and  be  received  by  the  Captain  of  their  salvation. 
The  prophet  Haggai  gives  clear  evidence  of  the  Divine 
acceptance  in  which  Zerubbabel  was  held  when  he  says, 
44  In  that  day  will  I  take  thee,  0  Zerubbabel,  my  servant, 
the  son  of  Shealtiel,  saith  the  Lord,  and  will  take  thee 
as  a  signet;  for  I  have  chosen  thee."  A  signet  was 
usually  a  ring,  with  some  inscription  upon  it,  used  as  a 
seal,  by  the  delivery  or  transfer  of  which  the  highest 
offices  in  the  kingdom  were  bestowed.  The  word  is  used 
figuratively  in  the  Bible  to  denote  an  act,  or  token,  or 
process  of  confirmation. 

We  have  already  alluded  to  the  circumstance  which 
had  impaired  the  legitimacy  of  so  many  of  the  Jewish 
people.  When  Esther  was  made  Queen  by  the  King  of 
Persia,  though  exalted  to  great  honor,  yet  her  line  was 
thus  rendered  illegitimate  according  to  the  Jewish  theory; 
her  children  could  not  inherit  with  their  fathers.  The 


188  THE  ROYAL  ARCH  MASON. 

lineage  of  every  family,  or  list  of  ancestors,  was  pre- 
served by  the  Jews  with  extraordinary  care — not  only 
because  it  was  through  Abraham  that  the  privileges  of 
the  Jewish  Church  were  transmitted,  but  chiefly  because 
of  the  deep  interest  which  was  felt  in  the  predictions 
concerning  the  Messiah,  and  the  tribe  or  family  fr~m 
which  he  should  spring.  When,  therefore,  any  presented 
themselves  at  the  tabernacle  among  the  ruins  who  could 
not  distinctly  trace  up  their  descent,  they  were  scornfully 
rejected.  We  have  evidences  of  this  in  the  contempt 
with  which  the  services  of  the  Samaritans  were  refused 
by  Zerubbabel,  who  said :  "  Ye  have  nothing  to  do  with 
us  to  build  our  house  unto  our  God;"  and  in  the  case  of 
a  number  of  the  children  of  priests  "  who  sought  their 
register  among  those  that  were  reckoned  by  genealogy, 
but  they  were  not  found;  therefore  were  they,  as  pol- 
luted, put  from  the  priesthood." — Ezra,  ii. 

These  sharp  tests  to  which  God's  people  were  put, 
secured  workmen  of  fidelity  and  zeal.  No  part  of  the 
labor,  however  arduous,  servile,  or  protracted,  was  dis- 
tasteful to  them,  and  they  entered  upon  the  work  with 
a  determination  that  could  have  but  one  result — perfect 
success. 

THE  HIGH-PRIEST,  KING,  AND  SCRIBE. 

THE  HIGH-PRIEST.  —  The  three  principal  officers  of 
the  ROYAL  ARCH  CHAPTER,  as  the  system  is  practiced 
in  the  United  States,  are  known  as  the  High-Priest, 
King,  and  Scribe.  Upon  the  return  of  the  captives  from 
Babylon,  Jeshua  was  High-Priest,  a  man  full  of  fervency 


THE    KING.  189 

and  zeal,  who  took  a  leading  part  at  Jerusalem  in  re- 
building the  altar  of  the  Lord,  and  offering  burnt-offer- 
ings thereon,  as  it  is  written  in  the  law  of  Moses,  the  man 
of  God.  It  is  further  recorded  of  this  devoted  servant 
of  the  Most  High,  that  "  In  the  second  year  of  their 
coming  into  the  house  of  God  at  Jerusalem,  in  the  sec- 
ond month,  began  .  .  .  Jeshua  the  son  of  Jozadak,  .  .  , 
and  appointed  the  Levites  from  twenty  years  old  and  up- 
ward to  set  forward  the  work  of  the  house  of  the  Lord." 
"  Then  stood  Jeshua  with  his  sons  ...  to  set  forward 
the  workmen  in  the  house  of  God." — Ezra,  iii. 

A  further  instance  of  the  enlightened  zeal  of  Jeshua 
is  seen  in  his  refusing  the  application  of  the  Samaritans 
and  others  who  proffered  to  build  the  Temple  with  them. 
The  High-Priest,  knowing  their  illegitimacy,  sternly  re- 
plied :  "  Ye  -have  nothing  to  do  with  us  to  build  a  house 
unto  our  God;  but  we  ourselves  together  will  build  unto 
the  Lord  God  of  Israel,  as  Cyrus  the  king  of  Persia  hath 
commanded  us."— Ezra,  iv. 

THE  KING. — The  King  in  a  ROYAL  ARCH  CHAPTER 
represents  Zerubbabel,  one  of  the  most  distinguished 
characters  described  in  Scripture.  So  prominent  a  part 
did  he  take  during  the  period  under  consideration,  in 
leading  the  first  colony  of  Jews  that  returned  from  the 
captivity  of  Babylon,  in  preserving  the  sacred  vessels 
intrusted  by  Cyrus  to  his  charge,  in  laying  the  founda- 
tion-stone and  cape-stone  of  the  Temple,  and  in  restoring 
the  ancient  religious  rites  of  the  nation,  that  the  second 
Temple  is  familiarly  styled  Zerubbabel'a,  as  the  first  is 
called  Solomon's  Temple.  In  the  prophesy  of  Zechariah 


190  THE    ROYAL   AKCH 

he  is  made  the  special  subject  of  a  Divine  message. 
"  This  is  the  word  of  the  Lord  unto  Zerubbabel,  saying, 
Not  by  might  or  power,  but  by  my  spirit.  Who  art  thou, 
0  great  mountain?  before  Zerubbabel  thon  shalt  become 
a  plain:  and  he  shall  bring  forth  the  headstone  thereof 
with  shoutings,  crying,  Grace,  grace  unto  it.  Moreover, 
the  word  of  the  Lord  came  unto  me,  saying,  The  hands 
of  Zerubbabel  have  laid  the  foundation  of  this  house; 
his  hands  shall  also  finish  it;  and  thou  shalt  know  that 
the  Lord  of  hosts  hath  sent  me  unto  you.  For  who 
hath  despised  the  day  of  small  things  ?  for  they  shall  re- 
joice  and  shall  see  the  plummet  in  the  hand  of  Zerub- 
babel."— Zechariah,  iv. 

An  affecting  evidence  of  the  Divine  approval  of  this 
man  is  found  in  various  passages  in  Haggai,  a  prophet 
sent  with  cheering  tidings  to  Jeshua  and  Zerubbabel  at  a 
time  when  the  people  had  begun  to  show  signs  of  dis- 
couragement. Concerning  the  latter,  Haggai  said:  "I 
will  take  thee,  0  Zerubbabel,  my  servant,  saith  the  Lord, 
and  will  make  thee  as  a  signet;  for  I  have  chosen  thee, 
saith  the  Lord  of  hosts." 

THE  SCRIBE. — The  Scribe  in  a  ROYAL  ARCH  CHAPTER, 
according  to  the  American  system,  represents  the  prophet 
Haggai,  to  whom  allusions  have  been  made  above.  This 
celebrated  personage  is  supposed  to  have  been  born 
during  the  captivity,  and  to  have  returned  with  Zerub- 
babel from  Babylon.  His  prophesy  ranks  as  the  thirty- 
seventh  in  the  order  of  the  books  of  the  Old  Testament. 
It  is  principally  composed  of  keen  reproof  and  affecting 
exhortations  respecting  the  building  of  the  second  tem- 
ple, which  the  people  had  abandoned  for  fourteen  or 


THE  SCRIBE,  191 

fifteen  years,  because  of  the  opposition  and  intrigue  of 
their  enemies ;  and  it  also  contains  predictions  of  Christ 
and  the  universal  establishment  of  his  kingdom. 

It  is  supposed  that  the  glory  of  the  temple,  which  is 
predicted  by  Haggai  with  great  clearness,  was  to  be  oc- 
casioned by  the  coming  of  Christ;  though  Herod  made 
important  alterations  in  it,  still  the  temple  of  Zerubbabel 
was  always  regarded  as  the  second  temple,  and  Christ, 
the  Desire  of  all  nations,  did  appear  and  teach  in  it. 

The  Book  of  Haggai  well  deserves  to  be  read — it  is 
very  brief — at  every  meeting  of  a  ROYAL  ARCH  CHAPTER. 
As  a  specimen  of  the  symbolical  style  and  nervous  lan- 
guage with  which  the  man  of  God  urged  forward  his 
companions  to  their  duty. of  rebuilding  the  temple  and 
city,  see  the  following  : 

"In  the  four  and  twentieth  day  of  the  ninth  month,  in 
the  second  year  of  Darius,  came  the  word  of  the  Lord 
by  Haggai  the  prophet,  saying:  Thus  saith  the  Lord  of 
hosts,  Ask  now  the  priests  concerning  the  law,  saying, 
If  one  bear  holy  flesh  in  the  skirt  of  his  garment,  and 
with  his  skirt  do  touch  bread,  or  pottage,  or  wine,  or  oil, 
or  any  meat,  shall  it  be  holy  ?  And  the  priests  answered 
and  said,  No.  Then  said  Haggai,  If  one  that  is  unclean 
by  a  dead  body  touch  any  of  these,  shall  it  be  unclean  ? 
And  the  priests  answered  and  said,  It  shall  be  unclean. 
Then  answered  Haggai,  and  said,  So  is  this  people,  and 
so  is  this  nation  before  me,  saith  the  Lord;  and  so  is 
every  work  of  their  hands;  and  that  which  they  offer 
there  is  unclean.  And  now,  I  pray  you,  consider  from  this 
day  and  upward,  from  before  a  stone  was  laid  upon  a 
stone  in  the  temple  of  the  Lord:  since  those  days  were, 


192  THE  ROYAL  ARCH  MASON. 

when  one  came  to  a  heap  of  twenty  measures,  there 
were  but  ten;  when  one  came  to  the  press-fat  for  to 
draw  out  fifty  vessels  out  of  the  press,  there  were  but 
twenty.  I  smote  you  with  blasting  and  with  mildew  and 
with  hail  in  all  the  labors  of  your  hanc[s;  yet  ye  turned 
not  to  me,  saith  the  Lord.  Consider  now  from  this  day 
and  upward,  from  the  four  and  twentieth  day  of  the 
ninth  month,  even  from  the  day  that  the  foundation  of. 
the  Lord's  temple  was  laid,  consider  it.  Is  the  seed 
yet  in  the  barn?  yea,  as  yet  the  vine,  and  the  fig-tree, 
and  the  pomegranate,  and  the  olive-tree,  hath  not  brought 
forth:  from  this  day  will  I  bless  you." — Haggai,  ii. 

OFFICIAL  DUTIES. — The  official  duties  of  these  three 
prominent  officers  of  the  ROYAL  ARCH  CHAPTER  respect- 
ively are  made  as  nearly  as  possible  in  analogy  with 
those  of  the  Jewish  dispensation.  The  High-Priest  is 
solemnly  inducted  with  the  following  prayer : 

"Most  Holy  and  glorious  Lord  God,  the  Great  High- 
Priest  of  heaven  and  earth,  we  approach  thee  with  rever- 
ence, and  implore  thy  blessings  on  the  Companion  ap- 
pointed to  preside  over  this  assembly,  and  now  prostrate 
before  thee.  Fill  his  heart  with  fear,  that  his  tongue  and 
actions  may  pronounce  thy  glory.  Make  him  steadfast 
in  thy  service.  Grant  him  firmness  of  mind;  animate  his 
heart  and  strengthen  his  endeavors.  May  he  teach  thy 
judgments  and  thy  laws;  and  may  the  incense  he  shall 
put  before  thee,  upon  thine  altar,  prove  an  acceptable 
sacrifice  unto  thee.  Bless  him,  0  Lord,  and  bless  the 
work  of  his  hands.  Accept  us  in  mercy.  Hear  thou, 
from  heaven,  thy  dwelling-place,  and  forgive  our  trans- 


OFFICIAL   DUTIES.  193 

gressions.  Glory  be  to  God  the  Father,  as  it  was  in 
the  beginning,  is  now,  and  ever  shall  be,  world  without 
end.  Amen." 

The  High-Priest  is  then  invested  with  the  miter, 
breast-plate,  and  robe :  the  former  reminding  him  of  the 
dignity  of  his  office  and  its  inscription,  "Holiness  to  the 
Lord" — of  his  dependence  upon  God;  the  breast-plate 
teaching  him  his  responsibility  to  the  laws  of  Royal 
Arch  Masonry,  and  that  its  honor  should  ever  be  near 
his  heart;  the  robes  teaching  him,  by  their  symbolical 
colors,  every  grace  and  virtue  that  can  beautify  the  hu- 
man mind, 

The  King  is  taught  by  his  scarlet  robe,  an  emblem 
of  imperial  dignity,  that  paternal  concern  which  he 
should  feel  for  the  welfare  of  his  Chapter,  and  the  ar- 
dent zeal  with  which  he  should  endeavor  to  promote  its 
prosperity;  and  by  his  crown,  that  to  reign  sovereign  in 
the  hearts  and  affections  of  men  is  made  grateful  to  a 
generous  mind,  than  to  rule  over  their  lives  and  fortunes, 
and  that  to  do  this  with  honor  and  satisfaction  he  must 
subject  his  own  passions  and  prejudices  to  the  dominion 
of  reason  and  charity. 

The  Scribe  is  taught  by  his  purple  robe,  an  emblem 
of  union,  that  the  harmony  and  unanimity  of  the  Chap- 
tei  must  be  his  care,  and  that  he  must  endeavor  to  es- 
tablish a  permanent  union  among  all  degrees  and  orders 
in  Masonry. 

In  the  conclusion  of  the  respective  charges,  a  general 
address  is  delivered  to  the  officers,  as  follows: 

"Precept  and  example  should  ever  advance  with  equal 
13 


194  THE   ROYAL   ARCH    SIASON. 

pace.  Those  moral  duties  which  you  are  required  to  teach 
unto  others  you  should  never  neglect  to  practice  your- 
selves. Do  you  desire  that  the  demeanor  of  your  equals 
and  inferiors  toward  you  should  be  marked  with  defer- 
ence and  respect?  Be  sure,  then,  that  you  omit  no  op- 
portunity of  furnishing  them  with  examples  in  your  own 
conduct  toward  your  superiors.  Do  you  desire  to  obtain 
instruction  from  those  who  are  more  wise  or  better  in- 
formed than  yourselves?  Be  sure,  then,  that  you  are 
always  ready  to  impart  of  your  knowledge  to  those 
within  your  sphere  who  stand  in  need  of  and  are  en- 
titled to  receive  it.  Do  you  desire  distinction  among 
your  Companions  ?  Be  sure,  then,  that  your  claims  to 
preferment  are  founded  upon  superior  attainments.  Let 
no  ambitious  passion  be  suffered  to  induce  you  to  envy 
or  supplant  a  companion  who  may  be  considered  as 
better  qualified  for  promotion  than  yourselves;  but  rather 
let  a  laudable  emulation  induce  you  to  strive  to  excel 
each  other  in  improvement  and  discipline,  ever  remem- 
bering that  he  who  faithfully  performs  his  duty,  even  in 
a  subordinate  or  private  station,  is  as  justly  entitled  to 
esteem  and  respect  as  he  who  is  invested  with  supreme 
authority." 

In  further  allusion  to  these  characters,  the  Scriptural 
accounts  of  the  office  of  High-Priest  established  him  as 
the  head  of  the  Jewish  priesthood.  All  the  mole  de- 
scendants of  Aaron  were  by  divine  appointment  conse- 
crated to  the  priesthood;  and  the  first-born  of  the  family, 
in  regular  succession,  was  consecrated  in  the  same  man- 
ner to  the  office  of  High-Priest.  The  office  was  origi- 
nally held  for  life,  but  this,  as  well  as  the  right  of  the 


THE    SPIRIT    OF   THE   WORK.  195 

firstborn,  were  disregarded  in  the  latter  ages  of  the 
Jewish  nation.  The  High-Priest's  most  solemn,  peculiar, 
and  exclusive  duty  was  to  officiate  in  the  Most  Holy 
Place  on  the  great  day  of  atonement.  He  might  at  any 
time  perform  the  duties  assigned  to  the  ordinary  priests, 
but  this  one  could  be  performed  by  himself  alone.  The 
High-Priest  is  supposed  to  have  had  an  assistant  to  oc- 
cupy his  place  in  case  of  his  incompetency  from  sick- 
ness, defilement,  or  otherwise. 

The  title  King  is  that  of  a  ruler.  It  is  often  applied 
in  Scripture  to  the  chief  of  a  tribe,  or  the  ruler  of  a 
single  town  or  city.  The  title  is  preeminently  applied 
to  Jehovah  and  to  our  blessed  Savior. 

The  term  Scribe  is  first  given  to  the  king's  secretary 
or  messenger,  and  to  such  as  excelled  in  the  use  of  the 
pen;  but,  in  time,  it  came  to  mean  simply  a  learned  man. 
It  was  the  peculiar  office  of  the  priests  and  Levites  not 
only  to  study  the  book  of  the  law  with  great  diligence, 
and  to  read  and  explain  it  to  the  congregation,  but  to 
transcribe  it  and  to  multiply  copies  among  the  nation  at 
large.  The  scribes  and  the  doctors  of  the  law  are  terms 
often  applied  to  the  same  class  of  people. 


THE  SPIRIT  OF  THE  WORK. 

The  spirit  of  freedom,  fervency,  and  zeal  with  which 
the  labors  of  the  ROYAL  ARCH  CHAPTER  are  supposed  to 
be  conducted,  is  conveyed  in  the  following  extracts  from 
Paul's  stirring  exhortation  to  the  Church  at  Thessalonica. 
This  passage  is  statedly  used  in  every  Chapter  of  ROYAL 
ARCH  MASONS: 


196  THE   EOYAL   ARCH   MASON. 

"Now  we  command  you,  brethren,  in  the  name  of  our 
Lord  Jesus  Christ,  that  ye  withdraw  yourselves  from 
every  brother  that  walketh  disorderly,  and  not  after  the 
tradition  which  he  received  from  us.  For  yourselves 
know  how  ye  ought  to  follow  us :  for  we  behaved  not 
ourselves  disorderly  among  you;  neither  did  we  eat  any 
man's  bread  for  naught;  but  wrought  with  labor  and 
travail  night  and  day,  that  we  might  not  be  chargeable 
to  any  of  you:  not  because  we  have  not  power,  but  to 
make  ourselves  an  example  unto  you  to  follow  us. 

"For  even  when  we  were  with  you,  this  we  com- 
manded you,  that  if  any  would  not  work,  neither  should 
he  eat. 

"For  we  hear  that  there  are  some  which  walk  among 
you  disorderly,  working  not  at  all,  but  are  busy-bodies. 

"Now  them  that  are  such  we  command  and  exhort  by 
our  Lord  Jesus  Christ,  that  with  quietness  they  work, 
and  eat  their  own  bread. 

"But  ye,  brethren,  be  not  weary  in  well-doing. 

"And  if  any  man  obey  not  our  word  by  this  epistle, 
note  that  man,  and  have  no  company  with  him,  that  he 
may  be  ashamed. 

"Yet  count  him  not  as  an  enemy,  but  admonish  him 
as  a  brother. 

"Now  the  Lord  of  peace  himself  give  you  peace 
always  by  all  means.  The  Lord  be  with  you  all. 

"The  salutation  of  Paul  with  mine  own  hand,  which 
is  the  token  in  every  epistle :  so  I  write. 

"  The  grace  of  our  Lord  Jesus  Christ  be  with  you  all. 
Amen." — 2  Thessalonians,  iii. 

These  exhortations  convey  the  whole  theory  of  the 


THE    SPIRIT   OF   THE    WORK.  .197 

ROYAL  ARCH.  The  Veils  of  the  Sanctuary,  which  make 
so  prominent  a  display  in  the  Chapter,  suggest  the  most 
expansive  benevolence,  the  most  endearing  union,  the 
most  transcendent  zeal,  the  most  spotless  purity.  The 
high  value  given  to  the  Law  ever  open  upon  the  Altar, 
the  sight  of  the  Ark,  with  its  impressed  traditions,  the 
Pauline  exhortations  so  charged  with  the  very  spirit  of 
Divine  love — all  these  combine  to  make  the  dramatic  ex- 
ercises healthful  to  the  soul  and  conscience. 

The  following  lines  are  among  the  older  odes  appro- 
priated to  this  grade: 

Joy,  the  Sacred  Law  is  found : 

Now  the  Temple  stands  complete; 
'         Gladly  let  us  gather  round 

Where  the  Pontiff  holds  his  seat. 

Now  he  spreads  the  volume  wide, 

Opening  forth  the  leaves  to-day; 
And  the  Monarch  by  his  side 

Gazes  on  the  bright  display. 

Joy,  the  Secret  Vault  is  found  ; 

Full  the  sunbeams  fall  within, 
Pointing  darkly  under  ground, 

To  the  treasure  we  would  win. 

They  have  brought  it  back  to  light, 

And  again  it  cheers  the  earth; 
All  its  leaves  are  purely  bright, 

Thriving  in  their  newest  worth. 

This  shall  be  the  sacred  Mark 

Which  shall  guide  us  to  the  skieaj 

Bearing  like  a  holy  Ark 
All  the  hearts  who  love  to  rise. 


198  THE  ROYAL  ARCH  MASON. 

This  shall  be  the  Corner-stone 
Which  the  builders  threw  away, 

But  was  found  the  only  one 
Fitted  for  the  Arch's  stay. 

This  shall  be  the  Gavel  true, 

At  whose  sound  the  crowd  shall  bend, 

Giving  to  the  Law  its  due; 

This  shall  be  the  faithful  friend. 

This  the  Token  that  shall  bring 
Kindness  to  the  rich  and  poor; 

Hastening  on,  on  angel's  wing, 
To  the  lone  and  darksome  door. 

.  This  shall  crown  the  mighty  Arch 

When  the  Temple  springs  on  high, 
And  the  Brethren  bend  their  march 
Wafting  Incense  to  the  sky. 

Then  the  solemn  strain  shall  swell 
From  the  bosom  and  the  tongue, 

And  the  Master's  glory  tell 
In  the  harmony  of  song. 

Here  the  exile,  o'er  the  waste, 

Trudging  homeward  shall  repose; 

All  his  toil  and  danger  past, 

Here  his  long  sojournings  close. 

Entering  through  the  Sacred  Veils 
To  the  holy  cell  he  bends; 

Then,  as  sinking  nature  fails, 
Hope  in  glad  fruition  ends. 


THE  ROBES  OF  THE  HIGH-PRIEST. 

In  our  sketch  of  the  official  duties  of  the  High-Priest, 
a  brief  allusion  was  made  to  the  emblematical  bearing 


THE    ROBES    OF    THE    HIGH-PRIEST.  199 

rff  his  robes:  "They  taught  him,  by  these  symbolical  col- 
ors, every  grace  and  virtue  that  can  beautify  the  human 
mind."  Much  is  said  in  Scripture  relative  to  the  splen- 
did and  costly  costume  of  the  High-Priest.  It  was  maeh 
more  magnificent  than  that  of  the  inferior  order  of 
priests.  A  description  of  it  is  best  given  in  the  words  of 
Scripture : 

"  And  of  the  blue,  and  purple,  and  scarlet,  they  made 
clothes  of  service,  to  do  service  in  the  holy  place,  and 
made  the  holy  garments  for  Aaron;  as  the  Lord  com- 
manded Moses. 

"And  he  made  the  ephod  of  gold,  blue,  purple,  and 
scarlet,  and  fine-twined  linen. 

"And  they  did  beat  the  gold  into  thin  plates,  and  cut  it 
into  wires,  to  work  it  in  the  blue,  and  in  the  purple,  and 
in  the  scarlet,  and  in  the  fine  linen,  with  cunning  work. 

"They  made  shoulder-pieces  for  it,  to  couple  it  to- 
gether :  by  the  two  edges  was  it  coupled  together. 

"  And  the  curious  girdle  of  his  ephod,  that  was  upon 
it,  was  of  the  same,  according  to  the  work  thereof,  of 
gold,  blue,  and  purple,  and  scarlet,  and  fine  twined  linen ; 
as  the  Lord  commanded  Moses. 

"And  they  wrought  onyx-stones  inclosed  in  ouches 
of  gold,  graven  as  signets  are  graven,  with  the  names  of 
the  children  of  Israel. 

"  And  he  put  them  on  the  shoulders  of  the  ephod,  that 
they  should  be  stones  for  a  memorial  to  the  children  of 
Israel;  as  the  Lord  commanded  Moses. 

"And  he  made  the  breast-plate  of  cunning  work,  like 
the  work  of  the  ephod ;  of  golc^  blue,  and  purple,  and 
t,  and  fine  twined  linen. 


.200  .  THE    ROYAL    ARCH    MASON. 

"It  was  four-square;  they  made  the  breast-plate 
double:  a  span  was  the  length  thereof,  and  a  span  the 
breadth  thereof,  being  doubled." — Exodus,  xxxix. 

In  addition  to  this  description,  which  is  elaborated  in 
the  subsequent  verses,  we  may  add  that  the  ephod  con- 
sisted of  two  plates,  the  one  covering  the  back,  the  other 
the  breast,  both  being  united  upon  the  two  shoulders. 
It  is  sometimes  described  as  having  been  thrown  over 
the  shoulders  and  hanging  down  before,  crossed  upon 
the  breast.  Upon  the  place  where  it  crossed  the  breast 
was  the  breast-plzlte.  This  was  a  piece  of  embroidered 
work  about  ten  inches  square,  with  a  front  and  lining  to 
answer  as  a  pouch.  It  was  adorned  with  precious  stones, 
described  below.  The  upper  corners  were  fastened  to 
the  ephod,  from  which  it  was  not  to  be  loosed  :  the  two 
lower  corners  to  the  girdle.  The  breast-plate  was  called 
the  Memorial,  because  it  reminded  the  priest  of  his  rep- 
resentative character  in  relation  to  the  Twelve  Tribes, 
and  it  was  called  the  Breast-plate  of  Judgment,  prob- 
ably because  worn  by  him  who  was  instrumentally  the 
fountain  of  judgment  and  justice  to  the  Jewish  Church. 

The  miter,  or  head-dress,  was  formed  of  eight  yards 
of  fine  linen  in  circular  folds,  and  inscribed  in  front, 
upon  a  plate  of  pure  gold,  the  words  "  Holiness  to  the 
Lord/' 

The  terms  "Urim  and  Thummim"  are  associated  with 
the  breast-plate;  but  whether  they  denoted  some  Divine 
manifestation  made  in  or  upon  the  breast-plate  itself,  or 
whether  it  was  a  visible  appendage  to  the  breast-plate, 
indicating  its  peculiar  and  sacred  use  in  this  respect,  is 


THE   ROBES   OF   THE   HIGH-PKIEST.  201 

not  known.  The  words  literally  signify  "Lights  and 
Perfections."  The  utmost  that  can  be  satisfactorily 
known  respecting  the  subject  is,  that  it  was  a  manner 
or  thing  through  which  a  knowledge  of  the  Divine  will 
was  sought  and  conveyed.  The  twelve  stones  in  the 
breast-plate  were  a  sardius,  topaz,  carbuncle,  the  first 
row;  emerald,  sapphire,  diamond,  second  row;  ligure, 
agate,  amethyst,  third  row;  beryl,  onyx,  jasper,  fourth 
and  lower  row. 

Viewing  these  grand  and  enlivening  symbolisms,  the 
"enlightened  Freemason  can  not  but  wish  his  lot  had  been, 
cast  in  the  days  when  Freemasons  were  operative  as  well 
as  speculative,  and  when  God  spoke  through  the  myste- 
rious TJrim  and  Thummim  as  a  man  speaketh  to  his 
neighbor,  face  to  face.  In  that  spirit  the  following  lines 
are  offered: 

Give  me  the  Faith  my  fathers  had, 

When  home-worn  ties  were  cast, 
In  stern  contempt,  forever  back, 

Like  chaff  upon  the  blast. 
These  prayers,  lip-measured,  leave  me  chill, 
As  icy  fount  sends  icy  rill; 
No  passion  bidding  nature  start, 
No  fire  struck  out  to  warm  the  heart; 
There's  nothing  left  to  make  me  glad, 
Give  me  the  Faith  my  fathers  had. 

A  patriot  now  is  bought  and  sold 

For  price;  but  give  to  me 
The  hopes  that  traced  the  hearts  of  old — 

My  fathers'  Liberty. 

What's  fine-drawn  speech  and  wordy  war? 
A  candle-ray  to  freedom's  star  I 


202  THE  ROYAL  ARCH  MASON. 

The  hand  to  hilt,  the  sword  abroad, 
The  flag  to  heaven,  the  heart  to  God, 
These  are  the  tokens  I  would  see; 
Give  me  my  fathers'  Liberty. 

Give  my  fathers'  walk  below: 
No  artful  mind  was  theirs, 
To  compass  kindred  hearts  about 

With  treachery  and  snares  ; 
No  nets  of  artifice  they  spread 
To  lure  the  innocent  to  tread ; 
Life's  blessings  they  so  freely  shared, 
Life's  fears  they  boldly  met  and  dared; 
A  blameless  life,  a  death  sublime, 
These  were  the  things  of  olden  time. 

Give  me  the  friendships  that  entwined 

The  upright  trunks  of  yore, 
The  tendrils  that  so  sweetly  vined 

In  beauty  and  in  power. 
My  heart  is  sad  to  think  this  earth, 
With  all  its  jo}',  with  all  its  mirth, 
Has  lost  the  chain  our  fathers  wove—- 
The chain  of  holy,  holy  love  ; 
Has  lost  the  path  our  fathers  trod—- 
The path  that  led  them  up  to  God. 

0,  then,  bring  back  the  palmy  days 

Of  innocence  and  truth, 
When  honesty  was  in  its  prime, 

And  selfishness  in  youth ; 
When  man  allowed  to  man  his  place, 
When  probity  unbared  its  face, 
When  Justice  poised  an  equal  scale, 
When  faith  sang  through  the  dying  wail; 
Away,  this  age  of  care  and  crime — 
Give  me  the  days  of  olden  time ! 


THE  TEMPLES   UPON   MOUNT   MORIAH.  203 


THE  TEMPLES  UPON  MOUNT  MOEIAH. 

All  that  can  be  known  of  the  Temple  of  Zerubbabel 
is,  that,  in  style  of  architecture,  it  was  as  nearly  as  pos- 
sible a  copy  of  that  which  had  been  destroyed  by  Nebu- 
chadnezzar nearly  ninety  years  before.  This  Temple,  in 
general  form,  resembled  the  Tabernacle,  elaborately  de- 
scribed upon  another  page.  It  was  a  substitute  for  the 
Tabernacle,  which  was  only  adapted  to  a  wayfaring  peo- 
ple, and  was  the  great  center  of  the  same  system  of 
ceremonial  worship.  It  was  built  upon  Mount  Moriah. 
This  was  one  summit  of  a  range  of  hills,  ,the  general 
name  of  which  was  Mount  Sion.  Beginning  on  the 
north,  the  ridge  bears  the  name  of  Bezetha,  then  Mo- 
riah, then  Ophel,  the  latter  running  down  to  the  junc- 
tion of  the  ravine  termed  the  Tyropoeon  with  the  valley 
of  Jehoshaphat.  Mount  Moriah  has  an  altitude  of  about 
four  hundred  feet  above  the  valley  on  the  east. 

The  idea  of  building  a  Temple  was  suggested  to  the 
mind  of  David  by  the  contemplation  of  his  own  good 
fortune,  the  general  state  of  prosperity  to  which  his 
country  had  arrived,  and  his  fraternal  relations  with  the 
Phoenician  King  Hiram,  whose  dominions  afforded  suit- 
able wood  and  his  subjects  suitable  workmen  for  the 
edifice.  It  became  to  David  an  object  of  lively  and  un- 
ceasing interest;  and  although  he  was  not  permitted  by 
the  Almighty  to  take  a  single  step  in  its  erection,  yet 
he  collected  during  the  latter  years  of  his  reign  precious 
metals  to  the  value  of  many  billions  of  dollars,  besides 
immense  quantities  of  brass,  iron,  stone,  lumber,  etc., 
and  secured  skillful  artificers  for  every  branch  of  the 


204  THE    ROYAL   ARCH    MASON. 

work.  He  also  furnished  the  design,  plan,  and  location 
o'f  the  building,  in  all  which  he  was  Divinely  instructed. 

The.  superintendence  of  the  building  was  committed  to 
his  wise  son  Solomon,  who  in  the  fourth  year  of  his 
reign  laid  the  foundation-stone  and  began  the  work.  Of 
laborers,  native  and  foreign,  there  were  in  all  183,600. 
30,000  of  these  were  Jews,  who  worked  in  rotation — 
10,000  a  month.  153,600  of  them  were  Phoenicians; 
viz.,  70,000  bearers  of  burdens,  80,000  hewers  in  wood 
and  stone,  and  3,600  overseers.  The  parts  were  all  pre- 
pared at  a  distance  from  the  site  of  the  building,  and 
when  they  were  brought  together,  the  whole  immense 
structure  was  erected  without  the  sound  of  ax,  hammer, 
or  any  tool  of  iron.  At  the  end  of  seven  and  one-half 
years  it  stood  complete  in  all  its  splendor,  the  glory  of 
Jerusalem,  and  the  most  magnificent  edifice  in  the  world. 

The  Temple,  like  the  Tabernacle,  had  its  front  toward 
the  east.  The  porch  or  portico  extended  across  the 
whole  front,  projecting  fifteen  feet  from  the  main  build- 
ing, and  rising  to  the  height  of  one  hundred  and  eighty 
feet.  Upon  the  sides  and  rear  of  the  main  building  was 
an  additional  building  of  three  stories,  each  nearly  eight 
feet  high.  This  structure  was  about  half  the  height  of 
the  Temple,  and,  though  built  against  the  walls,  was  not 
fastened  into  them.  It  was  divided  into  apartments  like 
chambers,  which  opened  into  the  gallery  that  surrounded 
it.  There  was  a  flight  of  stairs  on  the  south  side  which 
led  into  the  second  story,  and  another  leading  from  the 
second  into  the  third.  The  whole  building  and  its  en- 
virons were  entered  by  two  courts.  The  inner  court, 
called  the  Court  before  the  Temple,  or  the  Court  of  the 
Priests,  corresponded  generally  with  the  Court  of  the 


THE   TEMPLES    UPON   MOUNT   MORIAII.  205 

Tabernacle,  as  did  also  the  sacred  apartments,  furniture, 
and  utensils. 

The  Temple  of  Solomon  was  destroyed  by  Nebuchad- 
nezzar, four  hundred  and  twenty-four  years  after  its 
completion.  A  second  edifice,  in  breadth  and  'height 
twice  the  size  of  Solomon's,  was  erected  by  Zerubbabel, 
being  completed  seventy-three  years  after  the  destruction 
of  the  last.  But  this  lacked  five  -great  essentials  of  the 
other;  viz.,  the  Ark,  the  Mercy-seat,  the  Sacred  Fire, 
the  Urim  and  Thummim,  and  the  visible  revelation  of 
the  Divine  glory,  termed  the  Sheekinah.  It  was  never 
blessed,  either,  with  the  spirit  of  prophesy  like  the  former. 
This  Temple  stood  without  alteration  for  nearly  five 
hundred  years,  when  it  became  much  decayed,  and 
Herod  the  Great  undertook  its  restoration.  So  large 
were  the  alterations  made  that  it  was  in  effect  almost  a 
new  structure.  He  began  the  work  seventeen  years  be- 
fore Christ,  and  in  less  than  ten  years  completed  the 
main  edifice,  so  that  it  could  be  occupied.  The  whole 
work  occupied  forty-six  years. 

The  dimensions  and  description  of  this  Temple  are 
recorded  in  history  with  considerable  minuteness.  The 
outer  wall,  inclosing  the  whole,  was  about  one-eighth  of 
a  mile  square,  and  stood  nearly  forty  feet  about  the 
ground.  This  wall  being  built  up  from  the  valley  be- 
neath, was,  in  places,  six  hundred  or  even  seven  hundred 
feet  in  height.  In  these  walls  were  seven  massive  and 
costly  gates,  each  fifteen  feet  wide  and  thirty  high;  an 
additional  one  in  the  east,  termed  the  Beautiful  Gate, 
was  seventy-five  feet  high,  of  the  finest  metal,  highly 
polished,  and  richly  adorned.  Piazzas  stood  against  the 
wall  clear  around  the  hill,  supported  on  the  back  by  the 


206  THE  ROYAL  ARCH  MASON. 

wall  itself,  in  front  by  a  double  row  of  columns ;  on  the 
south  side  the  supports  were  three  rows  of  columns. 
The  porch  on  the  east  side  was  called  Solomon's. 

The  larger  part  of  the  area  within  these  walls  was 
vacant  ground,  completely  paved  with  marble,  and  called 
the  Court  of  the  Gentiles,  because  all  classes  of  persons 
were  at  liberty  to  enter  it;  but  beyond  the  wall  which 
separated  this  from  the.  next  court  none  but  Jews  could 
pass,  under  penalty  of  death. 

The  second  court  was  inclosed  by  a  wall,  and  termed 
the  Court  of  the  Women,  because  this  was  the  nearest 
approach  to  the  Temple  that  women  could  make,  save 
when  they  brought  a  sacrifice.  Here  was  the  treasury, 
and  this  was  the  place  where  some  of  our  Savior's  most 
impressive  discourses  were  delivered. 

The  next  court  toward  the  Sanctuary  was  the  Court  of 
Israel.  The  outer  half  of  this  court,  which  was  separated 
from  the  inner  by  a  low  railing,  was  entered  by  common 
Israelite's  to  attend  upon  particular  services  of  religion; 
but  the  inner  half,  next  to  the  Sanctuary,  was  called  the 
Court  of  the  Priests,  into  which  none  save  the  tribe  of 
Levi  could  enter,  unless  when  he  came  to  offer  his  sacri- 
fice before  the  altar.  Even  our  Savior,  who  was  of  the 
tribe  of  Judah,  had  no  privileges  here  more  than  the 
most  ordinary  Israelite;  and  wherever  it  is  recorded  of 
him  that  he  entered  the  Temple,  must  be  understood  as 
confined  to  the  outer  part  of  the  Court  of  Israel.  Within 
the  Court  of  the  Priests  stood  the  Altar  of  Burnt-Offer- 
ing and  the  Brazen  Laver. 

Next  came  the  Sanctuary,  the  materials  of  which  were 
beautiful  and  costly  beyond  description.  It  was  ninety 
feefc  high,  ninety  feet  long,  and  thirty  feet  wide,  divided 


THE    TEMPLES    UPON    MOUNT   MORIAH.  207 

into  two  compartments,  separated  from  each  other  by  a 
curtain  or  veil.  One  of  these  was  termed  the  Holy 
Place,  which  occupied  sixty  feet  of  the  whole  length,  and 
in  which  were  the  altar  of  incense,  the  golden  candle- 
stick, and  the  table  of  shew-bread;  the  other  was  the 
Most  Holy  Place,  which  measured  thirty  feet  each  way. 
Around  the  Sanctuary,  on  all  sides  except  in  front,  was 
a  structure  of  three  stories  high,  like  that  attached  to 
the  first  Temple,  as  before  described,  and  a  vast  Porch 
extended  along  the  front.  The  Porch  was  one  hundred 
and  fifty  feet  long,  thirty  wide,  and  at  its  highest  eleva- 
tion nearly  one  hundred  and  eighty  feet.  The  majestic 
entrance  to  this  Porch  was  one  hundred  and  thirty-five 
feet  by  thirty-seven;  it  had  no  door. 

This  Temple  was  razed  to  its  foundations  by  the  Ro- 
mans A.  D.  70-1,  and  the  site  of  it  was  made  like  a 
planed  field. 

The  present  inclosure  of  Mount  Moriah,  measured  on 
four  sides,  is,  on  the  east,  1,523J  feet;  south,  916;  west, 
1,600;  north,  1,038.  The  surface  of  the  hill  has  a  gen- 
eral declination  toward  the  south  and  east.  The  walls 
at  their  base  are  about  nine  feet  thick,  and  average  fifty 
feet  in  height;  at  the  south-east  corner,  seventy-seven 
feet.  The  walls  rise  twelve  to  fifteen  feet  above  the  hill. 
In  the  east  wall  is  a  magnificent  gate,  fifty -five  feet  wide, 
long  since  closed;  no  other  gate  appears  in  the  east  or 
south  wralls.  The  west  wall  has  eight  gates,  the  north 
three.  There  are  three  principal  edifices  within  the 
Temple  area,  all  being  used  for  purposes  of  religion  by 
the  Turks.  One  near  the  south-western  corner  is  termed 
Mosque  El-Aksa.  It  is  two  hundred  and  eighty  feet  long 
by  one  hundred  and  eighty-three  broad,  and  at  its  high- 


208  THE    ROYAL   ARCH   MASON. 

est  rises  to  about  seventy  feet.  A  domed  building  in  the 
south-east  corner  is  termed  Sidna  Issa.  A  number  of 
smaller  edifices  are  along  the  southern  wall. 

In  the  center,  and  traditionally  over  the  site  once 
occupied  by  the  Temples  of  Solomon,  Zerubbabel,  and 
Herod  successively,  is  Kubbet  es-Sakhrah,  or  the  Mosque 
of  Omar.  This  stands  upon  a  marble-paved  platform 
ten  feet  high,  which  is  ascended  through  eight  portals, 
of  Saracenic  style,  some  of  which  are  truly  elegant.  The 
Mosque  is  one  hundred  and  seventy  feet  in  diameter,  and 
the  same  in  height.  The  lower  story  or  main  body  of 
the  building  is  a  true  octagon,  sixty-seven  feet  on  a  side 
and  forty -six  feet  high;  the  central  and  elevated  portion 
is  circular.  There  are  four  doors  and  four  porches,  each 
facing  a  cardinal  point,  the  southern  one  affording  the 
main  entrance.  Immediately  beneath  the  center  of  the 
dome  is  a  singular  object,  being  a  portion  of  the  original 
rock,  which  every-where  else  was  levelled  off  when  the 
surface  of  the  mountain  was  first  prepared  under  the  eye 
of  Solomon.  This  venerable  relic,  for  what  purpose  left 
can  only  be  conjectured,  is  sixty  feet  long  from  north  to 
south,  and  fifty-five  broad.  Rising  five  feet  above  the 
marble  platform,  described  above,  the  body  of  this  frag- 
ment is  about  fifteen  feet  high.  In  its  south-east  corner 
is  an  apartment,  chiseled  from  the  solid  rock,  fifteen 
feet  square  and  eight  feet  high,  with  a  roof  five  feet 
thick;  below  this  there  is  reason  to  believe  another  such 
excavation  exists,  such,  perhaps,  as  the  traditions  of 
ROYAL  ARCH  MASONRY  suggest. 

To  this,  then,  have  the  ancient  glories  of  Mount  Mo- 
riah  come!  after  alternations  of  nearly  three  thousand 
years,  Jerusalem  having  been  seventeen  times  destroyed 


FURNITURE   OF   THE    SANCTUARY.  209 

and  rebuilt,  all  the  wealth,  the  talent,  the  free-will  offer- 
ings, the  religious  fervor,  and  the  Masonic  traditions  of 
a  hundred  generations  are  reduced  to  a  few  semi-heathen 
mosques,  a  false  ritual  of  worship,  a  ruined  city,  and  a 
desolate  land.  How  long,  0  Lord,  how  long? 

FURNITURE  OF  THE  SANCTUARY. 

A  collection  of  Masonic  implements,  furniture,  jewels, 
etc.,  is  a  synopsis,  emblematically  conveyed,  of  the  whole 
purpose  of  the  Masonic  Institution.  These  things  remind 
the  officers  of  their  power  and  jurisdiction,  warning  them 
not  to  abuse  their  position,  limiting  their  jurisdiction,  and 
prescribing  their  conduct.  They  afford  to  them,  and 
equally  to  the  membership,  copious  topics  of  advice.  A 
brother  of  any  grade  may  descant  upon  the  excellence 
of  the  Holy  Writings  as  a  rule  of  life,  for  those  writings 
teach  us  that,  being  born  upon  a  level,  we  should  act  upon 
a  square,  circumscribe  our  desires  within  the  compass 
of  nature's  gifts  poured  from  the  horn  of  Divine  plenty. 
He  may  learn  therefrom  to  walk  uprightly,  suffering 
neither  the  pressure  of  poverty  nor  the  avarice  of  riches 
to  tempt  the  heart,  even  for  a  moment,  to  swerve  from 
the  line  of  rectitude  suspended  before  them  from  the 
center  of  heaven.  The  division  of  time  into  equal  and 
regular  portions  is  to  him  a  sure  rule  for  securing  the 
greatest  good  from  the  opportunities  that  are  daily  af- 
forded him.  The  subjection  of  his  passions  and  desires 
is  too  clearly  taught  to  be  misunderstood,  and  from  his 
entrance  through  the  north-western  portals  of  the  Lodge 
to  the  hour  when  he  is  carried  by  a  sorrowing  brother- 
hood to  his  final  resting-place,  every  thing  around  him 
14 


210  THE  ROYAL  ARCH  MASOX. 

in  Lodge,  Chapter,  Council,  and  Commandery,  is  a  con- 
stant admonition  of  death,  and  the  necessity  for  an  early 
preparation. 

THE  ARK. — In  the  grades  of  Most  Excellent  Master, 
ROYAL  ARCH  MASON,  and  others  following,  the  Ark  be- 
comes a  prominent  emblem.  The  original  of  this  was 
constructed  by  Moses  while  on  the  way  from  Egypt  to 
Canaan.  It  was  a  small  chest  made  for  a  specific  pur- 
pose, by  the  express  command  of  Jehovah.  It  was  three 
feet  and  nine  inches  long,  two  feet  and  three  inches  wide, 
the  same  in  height.  It  was  made  of  shittim  wood,  which 
is  the  Masonic  Acacia,  playing  so  important  a  part  in 
the  drama  of  the  Master  Mason,  and  was  covered  with 
plates  of  gold.  A  border  or  crown  of  gold  encircled  it 
near  the  top,  and  it  was  surmounted  by  the  mercy-seat, 
which  was  of 'solid  gold,  and  answered  the  purpose  of  a 
cover  or  lid  to  the  ark.  It  will  be  seen  by  this  descrip- 
tion, which  is  a  literal  transcript  from  Biblical  accounts, 
how  unlike  the  proper  form  is  the  Ark  usually  found  in 
our  ROYAL  ARCH  assemblies.  On  each  end  of  the  mercy- 
seat  was  placed  a  golden  image,  representing  a  cherub 
facing  upward  and  bending  down  over  the  Ark.  Two 
wings  of  gold  were  attached  to  the  body  of  the  Ark  on 
each  side,  through  which  passed  the  staves  or  poles  that 
were  used  in  carrying  it  from  place  to  place.  These 
were  made  of  the  same  wood  with  the  Ark,  and  overlaid 
in  the  same  manner. 

In  the  Ark  Moses  placed  a  golden  pot,  containing  three 
quarts  of  manna ;  Aaron's  rod,  which  miraculously  bud- 
ded, blossomed,  and  yielded  fruit  at  once;  and  the  tables 
of  the  testimony,  otherwise  called  the  tables  of  the  Ten 
Commandments.  But  we  learn,  from  1  Kings,  viii,  that 


THE   ARK.  211 

when  it  was  placed  in  the  Sanctum  Sanctorum  of  Solo- 
man's  Temple,  "  there  was  nothing  in  the  Ark,  save  the 
two  tables  of  stone." 

On  the  mercy-seat,  which  surmounted  the  Ark,  rested 
the  awful  and  mysterious  symbol  of  the  Divine  presence. 

The  Temple  of  Zerubbabel  did  not  contain  the  Ark. 
Whether  it  was  seized  among  the  spoils  when  the  city 
was  sacked,  or  whether  it  was  secreted  and  afterward 
destroyed,  history  does  not  inform  us.  The  traditions  of 
Freemasonry  only  partially  supply  this  hiatus  in  Scrip- 
ture account. 

Some  comment  upon  the  original  contents  of  the  Ark 
may  be  expected.  The  Holy  Writings  have  been  alluded 
to  in  various  parts  of  this  work.  As  the  term  was  under- 
stood by  Moses,  it  comprised  only  the  Ten  Commandments. 
As  successive  additions  were  made  by  himself,  by  Samuel, 
by  Ezra,  and  perhaps  others,  the  Holy  Writings  increased 
in  number  to  embrace  thirty-nine  different  works  under 
the  Old  Dispensation.  The  New  Testament  Scriptures, 
numbering  twenty-seven  works,  makes  the  complete  cat- 
alogue of  sixty-six.  The  older  portion  was  conveniently 
divided  by  Jewish  authors  into  the  Law,  the  Prophets, 
and  the  Psalms.  In  American  Lodges  and  Chapters  the 
connected  series  of  Old  and  New  Testament  Scriptures 
are  always  used;  but  the  opened  pages  are  invariably  in 
the  Old  Testament.  An  account  of  the  loss  of  the  Holy 
Writings  during  the  later  years  of  the  Jewish  monarchy,^ 
and  of  their  recovery  under  the  good  king  Josiah,  is 
given  in  2  Chronicles,  xxxiv.  The  Pot  of  Manna  is  re- 
ferred to  in  Exodus,  xvi:  "Moses  said,  This  is  the  thing 
which  the  Lord  commandeth,  Fill  an  omer  of  it  to  be 
kept  for  your  generations;  that  they  may  see  the  bread 


212  THE  ROYAL  ARCH  MASON. 

wherewith  I  have  kept  you  in  the  wilderness  when  I 
brought  you  forth  from  the  land  of  Egypt.  And  Moses 
said  unto  Aaron,  Take  a  pot,  and  put  an  omer  full  of 
manna  therein,  and  lay  it  up  before  the  Lord,  to  be  kept 
for  your  generations.  As  the  Lord  commanded  Moses, 
so  Aaron  laid  it  up  before  the  testimony,  to  be  kept." 
This  manna  was  a  substance  miraculously  furnished  to 
the  children  of  Israel  on  their  journey  through  the  wil- 
derness, and  designed  as  a  substitute  for  bread,  the  ma- 
terial for  which  they  could  not  raise  during  their  journey- 
ings.  It  is  called  "the  bread  rained  from  heaven." 

The  most  remarkable  things  about  the  manna  of  the 
Israelites  were,  that  double  the  quantity  was  supplied  on 
the  sixth  day  of  the  week,  so  that  no  one  need  break 
the  Sabbath  by  going  out  in  search  of  it;  that  on  the 
Sabbath  no  manna  fell  from  heaven ;  and  that  what  they 
kept  from  the  sixth  to  the  seventh  day  remained  sweet, 
while  that  kept  from  any  other  became  offensive.  All 
three  of  these  miracles  were  wrought  to  attest  the  sanc- 
tity of  the  Sabbath.  It  is  described  as  a  small,  round 
thing,  as  small  as  the  hoar-frost  on  the  ground,  like  co- 
riander-seed, white,  and  the  taste  of  it  like  wafers  made 
with  honey.  It  was  ground  in  mills  or  beaten  in  a  mor- 
tar, then  placed  in  pans,  in  the  shape  of  cakes,  and  baked. 
In  gathering  this  food,  each  person  was  permitted  to  take 
what  was  necessary  for  his  own  use,  not  exceeding  an 
omer,  or  about  three  quarts,  for  each  member  the  family. 
If  more  was  collected,  the  surplus  was  distributed  to 
those  who  had  less. 

For  forty  years  this  miraculous  supply  of  food  was 
furnished  daily  to  between  three  and  four  millions  of 
people.  It  ceased  while  they  were  encamped  at  Gilgal, 


THE    KEY.  213 

immediately  after  they  had  celebrated  the  passover  for 
tfie  first  time  in  the  land  of  promise. 

The  emblem  of  Aaron's  Rod  is  suggestive  to  a  Free- 
mason of  the  progress  of  nature  from  youth  to  man- 
hood, and  from  manhood  to  trembling  decrepitude.  Soon 
do  the  buds  of  infancy  bloom  on  the  cheek  of  youth; 
soon  are  the  blossoms  of  time  succeeded  by  the  fruits  of 
eternity. 

THE  KEY. 

The  emblem  of  the  Key  may  be  improved  to  impress 
upon  the  mind  of  a  ROYAL  ARCH  MASON  the  importance 
of  those  secrets  which  have  been  transmitted  through 
thirty  centuries,  amidst  bitter  persecutions,  for  the  benefit 
of  the  Sons  of  Light.  As  we  have  thus  received  them, 
untarnished  by  the  touch  of  profane  curiosity,  and  un- 
impaired by  the  revolution  of  time  and  human  events,  so 
must  we  deliver  them,  in  all  their  purity  and  perfection, 
to  the  brethren  who  shall  come  after  us,  confident  that 
they  will  never  be  divulged  to  the  unworthy.  The  Key 
is  an  emblem  often  referred  to  in  Scripture. 

THE  THREE  SQUARES. 

Allusion  has  been  made  upon  another  page  to  the  use 
of  these  emblems.  The  traditions  of  Freemasonry  are 
uniform,  that  the  greatest  possible  care  was  exercised  at 
the  building  of  the  Temple  of  Solomon,  that  every  block 
should  be  made  of  exact  dimensions  to  fill  a  specified 
place  in  the  wall.  Nor  was  it  left  to  the  fidelity  and 
vigilance  of  one  man,  or  the  skill  and  implement  of  one 
man,  to  decide  upon  this;  three  persons  at  least  passed 


214  THE  ROYAL  ARCH'  MASOH. 

judgment  upon  every  ashlar  before  it  went  into  the 
hands  of  him  who  was  to  cement  it  within  the  wall. 
The  emblematical  application  of  this  is  too  apparent  to 
need  explanation.  In  practice  no  person  can  be  ad- 
mitted a  member  of  the  Masonic  Order  in  any  grade 
until  he  has  passed  the  trying  square  of  every  person 
present  at  the  ballot-test;  a  single  objection  would  be 
fatal  to  his  admission. 


THE  WORKING  TOOLS. 

Since  the  fiat  of  Heaven  has  gone  forth,  In  the  sweat 
of  thy  face  shalt  thou  eat  bread,  it  becomes  us  cheerfully 
to  submit,  laboring  industriously  in  our  respective  call- 
ings. Labor  is  honorable,  and  to  none  more  so  than 
those  who  properly  comprehend  the  theory  of  this  grade. 
The  pickax,  crowbar,  and  spade  are  emblems  suggesting 
to  our  minds  the  source  from  which  come  our  food,  me- 
tallic wealth,  fuel,  and  other  necessaries  of  life.  They 
remind  us,  too,  that  we  are  of  the  earth,  earthy,  and 
that  our  bodies,  when  the  purpose  is  accomplished  for 
which  we  were  placed  on  earth,  will  return  to  dust. 

THE    FAITHFUL    REMEMBRANCE. 

WE'LL  lay  thee  down  where  thou  shalt  sleep 

All  tenderly  and  brotherly, 
And  woman's  eyes  with  ours  shall  weep 

The  -precious  drops  of  sympathy; 
We'll  spread  above  the  cedar  boughs, 

Whose  emerald  hue  and  rich  perfume 
Shall  make  thee  deem  thy  resting-place 

A  downy  bed,  and  not  a  tonib. 


THE   ORDER   OF   HIGH-PRIESTHOOD.  215 

That breast  which  hath  supplied 

Thy  wants  from  earliest  infancy, 
Shall  open  fondly  and  supply 

Unbroken  rest  and  sleep  to  thee; 
Each  spring  the  flower-roots  shall  send  up 

Their  painted  emblems  toward  the  sky, 
To  bid  thee  wait  upon  thy. couch 

A  little  longer  patiently. 

"We'll  not  forget  thee,  we  who  stay 

To  work  a  little  longer  here; 
Thy  name,  thy  faith,  thy  love  shall  lie 

On  memory's  tablets  bright  and  clear; 
And  when  o'erwearied  by  the  toil 

Of  life  our  heavy  limbs  shall  be, 
We'll  come,  and  one  by  one  lie  down 

Upon  dear  mother  earth  with  thee. 

There  we  will  slumber  by  thy  side; 

There,  reunited  'neath  the  sod, 
We'll  wait,  nor  doubt  in  His  good  time 

To  feel  the  raising  hand  of  God; 
To  be  translated  from  this  earth, 

This  land  of  sorrow  and  complaints, 
To  the  Celestial  Lodge  above, 

Whose  Master  is  the  King  of  Saints ! 


THE  ORDER  OF  HIGH-PRIESTHOOD. 

Although  no  one  is  entitled  to  receive  the  Order  of 
High-Priesthood  save  a  ROYAL  ARCH  MASON  who  has 
been  regularly  elected  to  preside  over  a  Chapter  of 
ROYAL  ARCH  MASONS,  yet  there  is  so  much  in  relation 
,  to  it  that  will  interest  the  Masonic  reader,  that  we  ap- 
pend a  synopsis  of  the  theory,  purposes,  and  instruc- 
tions of  the  Decree.  It  bears  the  same  relation  to  the 


216  THE  ROYAL  ARCH  MASON. 

Capitular  system  of  Masonry  that  the  Degree  of  Past 
Master  bears  to  the  Symbolical. 

The  Degree  is  conferred  in  a  Council  of  High-Priests, 
of  which  the  officers  are  President,  Vice-President,  Chap- 
lain, Treasurer,  Secretary,  Master  of  Ceremonies,  Con- 
ductor, Herald,  and  Sentinel.  There  is  nothing  in  the 
robes,  jewels,  or  decorations  distinct  from  those  em- 
ployed in  a  Royal  Arch  Chapter.  Not  less  than  three 
members  must  be  present  to  participate  in  the  ceremo- 
nies. 

The  drama  has  reference  to  circumstances  which  oc- 
curred in  the  life  of  the  Patriarch  Abraham.  In  an  in- 
vasion of  the  country  around  the  Dead  Sea  by  four  east- 
ern kings,  his  nephew  Lot  had  be6n  taken  prisoner. 
Upon  being  informed  of  this,  Abraham  gathered  what 
force  was  at  his  command,  pursued  the  marauders,  over- 
took them  at  Hobah,  north  of  Damascus,  and  rescued 
Lot  out  of  their  hands.  Returning  to  his  abode,  near 
Hebron,  he  was  saluted,  as  he  passed  by  Jerusalem,  with 
blessings  and  good  cheer  from  the  venerable  Melchisedec, 
Priest  of  the  Most  High  God,  who  abode  there.  It  has 
ever  been  one  of  the  hidden  problems  of  Scripture  his- 
tory who  this  man  was,  a  mystery  still  further  obscured 
by  the  strange  language  of  Paul,  who,  in  Hebrews  vii, 
describes  him,  in  symbolical  terms,  as  "without  father, 
without  mother,  without  descent,  having  neither  begin- 
ning of  days  nor  end  of  life."  But  the  theory  that 
Melchisedec  was  Shem,  the  oldest  son  of  Noah,  who  is 
supposed  to  have  been  alive  at  this  period,  has  able  sup- 
porters, and  is  the  most  likely  of  all. 

In  acknowledgment  of  the  priestly  dignity  and  more 
than  Oriental  hospitality  of  Melchisedec,  displayed  to- 


THE   ORDER  OF   HIGH-PRIESTHOOD.  217 

ward  him  "at  the  valley  of  Shaveh,  which  is  the  king's 
dale,"  Abraham  paid  him  tithes  of  all  the  property  he 
had  rescued  from  the  marauders,  and  received  from  his 
hands  this  sublime  benediction:  "Blessed  be  Abram  of 
the  most  high  God,  possessor  of  heaven  and  earth;  and 
blessed  be  the  most  high  God  which  hath  delivered  thine 
enemies  into  thy  hand." 

As  this  is  the  oldest  formula  of  a  priestly  benediction 
extant,  the  circumstance  is  made  the  foundation  of  an 
impressive  and  instructive  Degree,  whose  covenants  are 
prepared  with  uncommon  force,  whose  means  of  recogni- 
tion are  exceedingly  practicable  and  brief,  and  which,  by 
teaching  respect  to  the  name  of  the  Most  High,  benevo- 
lence to  suffering  brethren,  and  the  duty  of  curbing  those 
passions  which  tend  to  evil,  is  worthy  of  more  study  than 
it  has  heretofore  received.  The  accompanying  prayer 
is  worthy  of  the  connection : 

"0  thou  supreme  High-Priest  of  heaven  and  earth, 
enlighten  us,  we  beseech  thee,  with  the  knowledge  of 
thy  truth,  and  grant  that  the  members  of  this  conven- 
tion, and  all  others  who  are  teachers  in  Israel,  may  be 
endowed  with  wisdom  to  understand  and  to  explain  the 
mysteries  of  our  Order.  Be  with  us  in  all  our  assem- 
blies; guide  us  in  the  paths  of  rectitude,  and  enable  us 
to  keep  all  thy  statutes  and  commandments  while  life 
shall  last,  and  finally  bring  us  to  the  true  knowledge  of 
thy  holy  and  mighty  name." 

The  prayer  at  anointing  the  candidate  is  equally  ap- 
propriate : 


218  THE  ROYAL  ARCH  MASON. 

"0  Thou,  who  doth  bless  the  fruitage  of  the  olive  and 
the  vine  to  man's  use,  and  doth  give  him  refreshment 
and  joy  for  his  labor,  bless  now  in  a  spiritual  sense,  we 
entreat  thee,  this  application  of  oil  and  wine,  that  they 
may  represent  the  times  of  refreshment  from  on  high 
which  thou  wilt  bestow  upon  thy  faithful  laborers  in 
the  moral  vineyard.  Give  to  all  thy  workmen  courage 
and  strength.  Increase  their  zeal.  Awaken  them  to  the 
value  of  thy  promises,  that  when  the  toils  of  life  are 
ended  they  may  hear  thy  welcome  plaudits,  <  Well  done, 
good  and  faithful  servants;  enter  ye  into  the  joy  of  your 
Lord.'  Amen." 

The  benediction  employed  in  this,  grade  of  High- 
Priesthood  is  the  Aaronic  blessing: 

"The  Lord  bless  thee  and  help  thee;  the  Lord. make 
his  face  to  shine  upon  thee,  and  be  gracious  unto  thee; 
the  Lord  lift  up  his  countenance  upon  thee,  and  give 
thee  peace." 

THE  MYSTIC  WORD. 

The  following  is  the  oldest  effusion  extant,  prepared 
to  accompany  the  conferring  of  the  grade  of  Royal  Arch 
according  to  the  American  system.  The  suggestions  and 
allusions  to  the  esoterical  matters  of  the  grade  are  suf- 
ficiently obvious  to  the  informed  companion: 

When  Orient  wisdom  beamed  serene, 

And  pillowed  strength  arose, 
When  beauty  tinged  the  glowing  scene, 

And  faith  her  mansion  chose, 


THE  ORDER  OF  HIGH-PRIESTHOOD.  219 

Exulting  hands  the  fabric  viewed, 

Mysterious  powers  adored, 
And  high  the  triple  union  stood 

That  gave. the  Mystic  Word. 

Pale  envy  withered  at  the  sight 

And  frowning  o'er  the  pile, 
Called  murder  up  from  realms  of  light, 

To  blast  the  glorious  toil. 
With  ruffian  outrage  joined  in  woe, 

They  form  the  league  abhorred, 
And  wounded  science  felt  the  blow 

That  crushed  the  Mystic  Word. 

Concealment  from  sequestered  care 

On  sable  pinions  (lew, 
And  o'er  the  sacrilegious  grave 

Her  veil  impervious  threw; 
The  associate  band  in  solemn  slate 

The  awful  loss  deplored, 
And  wisdom  mourned  the  ruthless  fate 

That  whelmed  the  Mystic  Word. 

At  length  through  time's  expanded  sphere 

Fair  science  speeds  her  way; 
And  warmed  by  truth's  refulgence  clear, 

Reflects  the  kindred  ray. 
A  second  fabric's  towering  height 

Proclaims  the  sign  restored, 
From  whose  foundation  brought  to  light 

Is  drawn  the  Mystic  Word. 

To  depths  obscure  the  favored  trine 

A  dreary  course  engage 
Till  through  the  Arch  the  ray  divine 

Illumes  the  sacred  page: 
From  the  wide  wonders  of  this  blaze 

Our  ancient  signs  restored, 
The  ROYAL  ARCH  alone  displays 

The  long-lost  MYSTIC  WORD  ! 


220  THE  ROYAL  A&CH  MASON. 


THE  VAULTS  UNDER  THE  TEMPLE. 

It  has  ever  been  a  tradition  among  Jewish  writers, 
and  woven  into  various  Masonic  Degrees,  that  the  hill 
termed  Moriah,  upon  which  the  Temple  stood,  is  exca- 
vated in  vaults  for  mysterious  purposes.  Travelers,  from 
Bishop  Arculf,  who  visited  Jerusalem  near  the  close  of 
the  sixth  century,  down  to  the  present  time,  have  given 
tales  of  the  native  residents  embodying  allusions  to  this 
fact,  but  no  one  has  furnished  the  world  with  a  distinct 
account  until  within  a  few  years.  Dr.  James  T.  Barclay, 
an  American  missionary,  first  discovered  the  opening  to 
an  immense  series  of  excavations,  which  he  has  described 
in  his  City  of  the  Great  King,  published  in  1858. 
These  caves  open  near  the  Damascus  Gate,  in  the  north- 
ern wall  of  the  city,  the  entrance  being  under  the  wall, 
which  is  ten  feet  thick.  The  outer  apartment  is  more 
than  one  thousand  feet  in  diameter,  the  rock  being  all 
quarried  out  by  art,  and  used  doubtless  in  the  construc- 
tion of  the  city,  the  walls,  and  the  Temple.  Many  blocks 
are  still  lying  upon  the  floor  of  the  quarry,  squared  and 
prepared  for  the  builders'  hands ;  others  are  partly  cut 
from  the  wall,  as  if  the  workmen  were  called  away  before 
their  task  was  finished.  This  quarry  being  considerably 
higher  in  its  lowest  place  than  the  ground  upon  which 
the  Temple  stood,  explains  a  ready  method  for  moving 
down  by  a  gentle  descent  the  heavy  material  used  in  that 
work.  The  work  of  quarrying  was  apparently  effected 
by  an  instrument  resembling  a  pick -ax,  with  a  broad, 
chisel-shaped  end,  as  the  spaces  between  the  blocks  were 
not  more  than  four  inches  wide,  in  which  it  would  be 


THE  VAULTS  UNDER  THE  TEMPLE.       221 

impossible  for  a  man  to  work  with  a  chisel  and  mallet. 
After  being  cut  away  at  each  side  arid  at  the  bottom,  a 
lever  was  probably  inserted,  and  the  combined  force  of 
three  or  four  men  could  easily  pry  the  block  away  from 
the  rock  behind.  The  stone  is  extremely  soft  and  fria- 
ble, nearly  white,  and  very  easily  worked,  but,  like  the 
stone  of  Malta  and  Paris,  it  hardens  upon  exposure.  The 
marks  of  the  cutting-instrument  are  as  plainly  defined  as 
if  the  workman  had  but  just  ceased  from  his  labor.  The 
extreme  length  of  this  quarry,  as  far  as  explored,  from 
the  city  wall,  is  not  less  than  a  quarter  of  a  mile. 

Under  the  site  of  the  Temple  are  excavations  remain- 
ing as  remarkable  as  the  building  itself.  Perhaps  every 
portion  of  the  Sacred  Hill  is  thus  undermined,  although 
up  to  the  present  period  only  a  portion  has  been  ex- 
plored. In  the  south-west  corner  of  the  Hill  there  is  a 
broad  avenue  under  ground,  two  hundred  and  fifty-nine 
feet  long,  forty- two  wide,  and  thirty  high.  At  the  end 
of  this,  a  flight  of  nine  steps  leads  downward  to  another 
hall,  fifty  feet  long  and  forty  wide,  supported  in  the  cen- 
ter by  a  pillar  cut  from  a  single  stone,  twenty-one  feet 
high  and  six  in  diameter.  It  is  probable  that  further 
galleries  will  be  found  connecting  this  cavern  with 
others  upon  the  hills  westward.  In  the  south-east  cor- 
ner is  a  series  of  caves,  including  a  vault,  supported  by 
fifteen  rows  of  columns,  making  an  apartment  three 
hundred  and  nineteen  feet  by  two  hundred  and  fifty. 
Immediately  under  the  ancient  Temple  is  a  cave  twenty 
feet  by  six,  near  which,  at  the  depth  of  sixty  or  seventy 
feet,  is  a  cistern  capable  of  holding  two  million  gallons 
of  water!  Concerning  this  immense  reservoir,  a  writer 
says :  "  There  is  nothing  remaining  of  all  the  works  of 


222  THE    ROYAL   ARCH    MASON. 

Solomon  which  so  impressively  reflects   his  wonderful 
intellect  as  this  lake  under  the  Temple." 

It  is  only  of  late  years  that  a  thorough  and  systematic 
course  of  explorations  above  and  beneath  Jerusalem 
has  been  commenced.  Fanaticism  and  barbarous  exclu- 
sion are  fast  giving  way  before  the  light  of  civilization, 
and  it  can  not  be  long  until  the  Turkish  rulers  will  sub- 
mit to  the  various  arguments  of  steel  and  gold  urged 
upon  them  by  throwing  open  the  city  to  explorers.  Then 
will  be  seen  that  the  traditions  of  Freemasonry,  which  so 
Jong  preserved  important  topographical,  architectural, 
and  religious  knowledge  concerning  the  ancient  Hill,  are 
well  founded,  and  it  is  not  beyond  the  bounds  of  credi- 
bility that  discoveries  await  us  as  important  in  the  ad- 
vancement of  Masonic  Science  as  in  general  information. 


THE  THIRD  ORDER  Uf  FREEMASONRY. 

THE  CRYPTIC  DEGREES: 

CONSISTING   OF 

» 

THE  ROYAL  MASTER 

AND 

THE  SELECT  MASTER. 


THESE  two  Degrees  are  conferred,  according  to  the 
American  system,  in  a  Council  of  Cryptic  Masonry. 
The  ballot  is  taken  in  the  Second  or  Select  Master's 
Degree;  the  same  rules  of  balloting  being  observed  as 
in  the  Symbolical  Lodge. 

All  discipline  exercised,  by  a  Lodge  or  Chapter  re- 
quiring suspension  and  expulsion  is  indorsed  by  the 
Council  without  inquiry.  The  Council  has  also  its  own 
code  of  discipline  for  offenses  against  its  laws. 

Not  less  than  nine  nor  more  than  twenty-seven  mem- 
bers can  open,  work,  or  close  a  Council  of  Cryptic 
Masonry. 


THE  ROYAL  MASTER. 


WHAT  AFTER  DEATH? 

WE  can  predict,  from  day  to  day, 
Some  things  will  meet  us  on  life's  way; 
But  who,  of  all  that  draw  life's  breath, 
Can  shadow  what  is  after  death  ? 

When  spring  awakes  we  look  for  flowers, 
And  leafy  boughs  and  genial  bowers ; 
The  flowery  spring  rewards  our  faith; 
What  shall  we  look  for  after  deathl 

When  autumn  spreads  its  sober  skies, 
With  open  laps  we  wait  the  prize; 
We  catch  the  showering  fruits  beneath ; 
What  fruitage  for  us  after  death  ? 


We  trace  the  infant  through  each 
Of  youth,  of  manhood,  and  of  age; 
Each  stage  confirms  our  previous  faith— 
What  grade  awaits  him  after  death  ? 

Such  the  reflections  of  this  grade; 
Such  question  here  is  freely  made; 
Life's  SECRET  lies  beneath,  beneath, 
'T  is  only  yielded  after  death  I 


THE  EOYAL  MASTEK. 


THE  THEORY  OF  THE  DEGREE  OF  ROYAL 
MASTER. 

THE  Degree  of  ROYAL  MASTER  is  the  beginning  of  a 
third  series,  of  which  the  Symbolical  Degrees  and  the 
Capitular  or  Chapitral  Degrees -are  the  first  two.  As 
a  distinctive  title,  that  of  Cryptic  Degrees  has  been  gen- 
erally adopted,  as  referring  to  the  introduction  of  caves- 
or  caverns  peculiar  to  this  system.  The  Ritual  is  simple, 
but  expressive.  The  introduction  of  the  Cryptic  De- 
grees into  this  country  dates  from  a  period  about  twenty 
years  subsequent  to  that  of  the  Royal  Arch.  The  rule 
was  then  established  that  none  but  Royal  Arch  Masons 
should  receive  it.  As  a  grade,  it  is  preparatory  to  that 
of  Select  Master,  bearing  the  same  relation  to  it  which 
the  Degree  of  Entered  Apprentice  bears  to  that  of  Fel- 
low Craft.  Its  means  of  recognition  are  used  as  a  con- 
venient and  expeditious  method  of  examining  a  Royal 
Arch  Companion.  The  title  of  the  organization  in  which 
the  Degrees  of  Royal  and  Select  Master  are  conferred, 
is  Council  of  Royal  and  Select  Masters.  In  a  Council 
not  more  than  nine  nor  less  than  twenty-seven  members 
can  take  part  at  a  time;  if  more  be  present,  they  are 
supernumerary.  The  government  of  Councils  is  in- 

227 


228  THE    ROYAL   MASTER. 

trusted  to  Grand  Councils  of  Cryptic  Masonry,  of  which 
there  is  one  in  nearly  every  State. 

Mr.  Cole  informs  us  that  in  1817  the  Degree  of  ROYAL 
MASTER  was  "  considered  as  merely  preparatory,  and 
usually  conferred  immediately  before  the  solemn  cere- 
mony of  exaltation  to  the  Royal  Arch."  At  that  period 
it  was  conferred  with  the  Degree  of  "Ark  Master  or 
Noachite,"  both  being  considered  of  equal  authority. 
The  latter  has  become  obsolete  in  this  country. 

PRAYER. — The  frequent  repetition  of  prayer,  in  all  the 
Masonic  grades,  is  peculiarly  calculated  to  impress  the 
memory  with  our  constant  obligation  to  piety  and  devo- 
tion. Were  the  benefactions  of  Providence  but  partially 
or  unfrequently  enjoyed,  perhaps  we  might  forget  that 
return  of  gratitude  which  is  the  only  remuneration  in 
our  power  to  make ;  but  his  benefits  are  new  every 
morning  and  fresh  every  moment,  and  surely  our  per- 
petual thanksgiving  should  ascend  to  heaven. 

The  voice  of  the  Temple  the  tidings  of  love, 
That  speaks  of  the  Master  who  reigneth  above; 
His  glory,  His  glory  in  the  highest  who  dwells, 
And  Good-will  to  man,  is  the  burden  it  tells. 

Come,  Brethren,  in  chorus, 

Prolong  the  glad  tidings, 
No  duty  so  sweet  as  the  hymning  of  God; 

His  faith  each  professing, 

His  knowledge  possessing, 
Exalt  each  the  blessing  His  grace  hath  bestowed. 

The  meeting  of  a  Lodge  of  ROYAL  MASTERS  is,  in 
strictness,  a  religious  ceremony.  It  can  not  be  regu- 
larly opened  or  closed  without  prayer.  The  book  of 
Holy  Scriptures  is  an  essential  part  of  its  furniture, 


RECOGNITIONS.  229 

•without  which  no  work  can  be  done  or  instruction  at- 
tempted. Blasphemy  is  deemed  a  heinous  offense  against 
the  precepts  of  this  grade.  The  Lodge  of  ROYAL  MAS- 
TERS is,  theoretically,  a  beacon-light,  throwing  abroad  its 
rays,  as  from  a  mountain  summit. 

A  city  set  upon  a  hill 

."   Can  not  be  hid; 

Exposed  to  every  eye,  it  will 

Over  surrounding  plain  and  vale 

An  influence  shed; 
And  spread  the  light  of  peace  afar, 
Or  blight  the  land  with  horrid  war. 

This  ROYAL  LODGE  is  planted  so, 

For  high  display; 
It  is  a  Beacon-light  to  show 
Life's  weary  wanderers  as  they  go 

The  better  way; 

To  show  by  ties  of  earthly  love, 
How  perfect  is  the  Lodge  above. 

B«  this  your  labor,  ROYAL  FRIENDS, 

While  laboring  here; 
Borrow  from  him  who  kindly  lends 
The  heavenly  ladder  that  ascends 

The  higher  sphere; 
And  let  the  world  your  progress  see, 
Upward  by  Faith,  Hope,  Charity! 

RECOGNITIONS. — The  members  of  this  branch  possess 
infallible  means  of  recognition,  equally  applicable  to  the 
grades  preceding.  They  are  unchangeable,  consistent 
with  each  other,  and  with  a  general  plan,  and  they  form 
a  part  of  the  instruction  communicated  to  every  ROYAL 
MASTER  upon  his  reception  into  the  Lodge.  A  visitor 


230  THE    ROYAL    MASTER. 

endeavoring  to  enter  without  a  competent  knowledge  of 
these  is  viewed  as  an  impostor,  and  contemptuously  re- 
jected; a  visitor  possessing  them  is  hailed  as  a  ROYAL 
MASTER,  and  welcomed  accordingly. 

Yet  the  outside  world  are  not  to  suppose  that  the 
mere  possession  of  a  few  private  formulas  of  word  and 
gesture  are  sufficient  to  entitle  a  person  to  conceive 
himself  a  brother.  No.  These  are  but  the  sequalce  of 
initiation.  The  whole  system  is  far  more  elaborate, 
comprising  a  petition  for  initiation,  avouchals,  and  rec- 
ommendations, cautious  inspection  of  moral  character, 
and  of  physical  and  mental  qualifications,  the  ballot 
thorough  and  secret,  the  reception  traditional  and  im- 
pressive, and  a  series  of  covenants,  than  which  noth- 
ing can  be  better  devised  to  bind  the  conscience  of  a 
man  to  good  thoughts  and  good  works.  These,  accom- 
panied with  elaborate  ritualisms,  lead,  in  the  end,  to  the 
communication  of  appropriate  means  of  recognition,  so 
arranged  that  while  they  suggest  to  the  memory  the 
peculiar  secrets  of  the  grade,  are  a  constant  reminder 
of  its  covenants  and  duties,  and  the  punishment  sym- 
bolically predicted  of  those  who  willfully  violate  and  neg- 
lect them. 

The  means  of  recognition  may  be  compared,  in  their 
unchangeableness  and  allegorical  character,  to  the  Pil- 
lars of  King  Solomon's  Porch.  The  raising  Pillars  and 
Obelisks  was  a  custom  of  the  eastern  nations,  and  of 
Egypt  in  particular;  the  use  of  which,  we  are  told,  was 
to  record  the  extent  of  dominion  and  the  tributes  of 
nations  subject  to  the  Egyptian  empire,  etc.,  or  in  com- 
memoration of  memorable  events.  Diodorus  tells  us 
that  Sesostris  signalized  his  reign  by  the  erection  of  two 


SCRIPTURAL   REFERENCES.  231 

obelisks,  which  were  cut  with  a  design  to  acquaint  pos- 
terity of  the  extent  of  his  power,  and  the  number  of 
the  nations  he  had  conquered.  Augustus,  according  to 
the  report  of  Pliny,  transported  one  of  these  obelisks  to 
Rome,  and  placed  it  in  the  Campus  Martius.  Pliny 
says  the  Egyptians  were  the  first  devisers  of  such  move- 
ments, and  that  Mestres,  King  of  Heliopolis,  erected  the 
first.  Marsham  and  others  attribute  the  invention  to 
Sesostris.  The  obelisk  of  Shannesis  exceeded  all  that 
had  preceded  it;  Constantine,  and  Constans,  his  son, 
caused  it  to  be  moved  to  Rome,  where  it  remains,  the 
noblest  piece  of  Egyptian  antiquity  existing  in  the  world. 
Solomon  had  pursued  this  custom  in  erecting  his  pillars 
in  the  porch  of  the  Temple,  which  he  designed  should 
be  a  memorial  to  the  Jews  as  they  entered  the  Holy 
Place,  to  warn  their  minds  with  confidence  and  faith  by 
this  record  of  the  promises  made  by  the  Lord  unto  his 
father  David,  and  which  were  repeated  unto  him  in  a 
vision,  in  which  the  voice  of  God  proclaimed,  "I  will 
establish  the  throne  of  thy  kingdom  upon  Israel  for- 
ever." 

SCRIPTURAL  REFERENCES. — The  use  of  Scriptural  pas 
sages  in  the  Rituals  of  Masonry  has  a  twofold  applica- 
tion. It  conveys  to  the  initiate  the  peculiar  instructions 
of  the  grade,  often  in  the  most  forcible  and  direct  man- 
ner, while  it  gives  a  clue  to  the  memory  in  recalling  the 
means  of  recognition.  In  this  double  sense  the  follow- 
ing passages  are  appropriate  to  the  degree  of  ROYAL 
MASTER  : 

"And  I  heard  a  great  voice  out  of  heaven,  saying, 
Behold,  the  tabernacle  of  God  is  with  men,  and  he  will 


232  THE    KOYAL   MASTER. 

dwell  with  them,  and  they  shall  be  his  people,  and  God 
himself  shall  be  with  them,  and  be  their  God. 
.  "And  God  shall  wipe  away  all  tears  from  their  eyes; 
and  there  shall  be  no  more  death,  neither  sorrow,  nor 
crying,  neither  shall  there  be  any  more  pain :  for  the  for- 
mer things  are  passed  away. 

"  And  he  that  sat  upon  the  throne  said,  Behold  I  make 
all  things  new.  And  he  said  unto  me,  Write:  for  these 
words  are  true  and  faithful. 

"  And  he  said  unto  me,  It  is  done.  I  am  Alpha  and 
Omega,  the  beginning  and  the  end.  I  will  give  unto  him 
that  is  athirst  of  the  fountain  of  the  water  of  life  freely. 

"And  behold,  I  come  quickly;  and  my  reward  is  with 
me,  to  give  every  man  according  as  his  work  shall  be. 

"I  am  Alpha  and  Omega,  the  beginning  and  the  end. 
the  first  and  the  last. 

"  Blessed  are  they  that  do  his  commandments,  that  they 
may  have  right  to  the  tree  of  life,  and  may  enter  in 
through  the  gates  into  the  city." — Revela.  xxi  and  xxii. 

"And  Solomon  made  all  the  vessels  that  pertained 
unto  the  house  of  the  Lord:  the  altar  of  gold,  and  the 
table  of  gold,  whereupon  the  shew-bread  was,  and  the 
candlesticks  of  pure  gold,  five  on  the  right  side,  and 
five  on  the  left,  before  the  oracle,  with  the  flowers,  and 
the  lamps,  and  the  tongs  of  gold;  and  the  bowls, 
and  the  snuffers,  and  the  basins,  and  the  spoons,  and 
the  censers,  of  pure  gold;  and  the  hinges  of  gold  both 
for  the  doors  of  the  inner  house,  to-wit,  of  the  temple. 
So  Hiram  made  an  end  of  doing  all  the  work  that  he 
had  made  king  Solomon  for  the  house  of  the  Lord." — 
1  Kings,  vii. 


THE    CHERUBIM.  233 

"Lord,  who  shall  abide  in  thy  tabernacle?  who  shall 
dwell  in  thy  holy  hill? 

"He  that  walketh  uprightly,  and  worketh  righteous- 
ness, and  speaketh  the  truth  in  his  heart. 

"He  that  backbiteth  not  with  his  tongue,  nor  doeth 
evil  to  his  neighbor,  nor  taketh  up  a  reproach  against 
his  neighbor. 

"In  whose  eyes  a  vile  person  is  contemned:  but  he 
honoreth  them  that  fear  the  Lord.  He  that  sweareth  to 
his  own  hurt,  and  changeth  not. 

"He  that  putteth  not  out  his  money  to  usury,  nor 
taketh  reward  against  the  innocent.  He  that  doeth 
these  things  shall  never  be  moved." — Psalms,  xv. 

THE  CHERUBIM. 

THE  consideration  of  the  Cherubim  as  the  most  sacred 
emblem  in  the  Mosaic  Ceremonial  is  a  part  of  the  Rituals 
of  the  ROYAL  MASTER.  A  group  of  Cherubims,  in  allu- 
sion to  those  that  stood  in  the  Holy  of  Holies,  forms  a 
proper  emblem  of  this  grade.  The  Cherub  was  a  figure 
composed  of  various  creatures,  as  a  man,  an  ox,  an  eagle, 
or  a  lion.  The  first  mention  of  the  Cherubs  is  in  Gene- 
sis, iii,  24,  where  the  figure  is  not  described;  but  their 
office  was,  with  a  flaming  sword,  to  keep  or  guard  the 
way  of  the  tree  of  life.  The  two  Cherubs  which  Moses 
was  commanded  to  make,  at  the  ends  of  the  mercy-seat, 
were  to  be  of  beaten  work  of  gold;  and  their  wings  were  to 
extend  over  the  mercy-seat,  their  faces  toward  each  other, 
and  between  them  was  the  residence  of  the  Deity.  (Ex- 
odus, xxv.)  The  Cherubs  in  Bzekiel's  vision  had  each 
four  heads  or  faces,  the  hands  of  a  man  and  wings.  The 


234  THE    ROYAL    MASTER. 

four  faces  were  the  face  of  a  bull,  that  of  a  man,  that 
of  a  lion,  and  that  of  an  eagle.  They  had  the  likeness 
of  a  man.  (Ezekiel,  iv  and  ix.)  In  2  Samuel,  xxii,  11, 
and  Psalm  xviii,  Jehovah  is  represented  as  riding  on  a 
Cherub  and  flying  on  the  wings  of  the  wind.  In  the  ce- 
lestial hierarchy  Cherubs  are  represented  as  spirits  next 
in  order  to  Seraphs.  The  hieroglyphical  and  emblem- 
atical figures  embroidered  on  the  veils  of  the  Tabernacle 
are  called  Cherubs  of  curious  or  skillful  work.  (Exo- 
dus, xxvi.) 

The  Scriptural  accounts  of  the  position  of  the  Cheru- 
bims  are  precise : 

"He  set  the  Cherubims  within  the  inner-house:  and 
they  stretched  forth  the  wings  of  the  Cherubims,  so  that 
the  wing  of  the  one  touched  the  one  wall,  and  the  wing 
of  the  other  Cherub  touched  the  other  wall;  and  their 
wings  touched  one  another  in  the  midst  of  the  house." — 
1  Kings,  vi. 

This  should  be  an  accurate  guide  to  ROYAL  MASTERS 
in  the  use  of  this  emblem  in  their  Lodges. 

THE  THOUGHT  OF  DEATH. — There  is  no  portion  of  the 
Ritual  of  ROYAL  MASTER  so  impressive  as  the  solemn 
thought  of  death,  so  aptly  introduced.  "  The  young  may 
die,  the  old  must  die,"  is  said  with  an  impressiveness 
that  is  very  affecting.  To  the  most  of  men  the  end  of 
life  is  anticipated  with  horror,  insomuch  that  thousands 
of  mankind  would  relinquish  the  opportunity  of  gaining 
an  inheritance  "  incorruptible,  undefiled,  and  that  fadeth 
not  away,"  if  the  present  life  could  be  immortal.  Not 


THE  THOUGHT  OF  DEATH.  235 

so  with  the  truly  good  man.  He  anticipates  a  season 
of  rest  and  relief  from  mortal  labors,  when  the  grosser 
implements  of  sublunary  arts  shall  be  suspended  in  the 
desolated  halls  of  mortality  that  the  harps  of  angels  may 
employ  his  hands  forever.  There,  there  will  be  no  more 
occasion  for  level  or  plumb-line,  for  trowel  or  gavel,  for 
compass  or  square.  On  the  perfect  level  of  eternity 
neither  weakness  nor  envy  will  jeopardize  the  good 
man's  bright  career,  nor  will  he  need  an  emblem  of  rec- 
titude while  the  example  of  sister-spirits  is  ever  before 
him.  The  cement  of  heavenly  love  will  be  spread  by 
the  hand  of  Deity,  and  no  imperfection  will  require  the 
force  of  art  to  remove  it.  Infinitely  broad  will  be  the 
circle  of  duty,  and  no  brother  will  be  disposed  to  over- 
leap its  boundaries,  for  all  will  be  kept  within  the  angle 
of  perfection  by  Him  who  is  able  "  to  keep  us  from  fall- 
ing" and  present  us  faultless  before  the  presence  of  His 
glory  with  exceeding  joy.  There  the  General  Grand 
Lodge  of  immortality  will  hold  an  endless  communica- 
tion, consisting  of  the  fraternity  of  the  accepted  of  God. 

By  the  pallid  hue  of  those 

Whose  sweet  blushes  mocked  the  rose; 

By  the  fixed,  unmeaning  eye, 

Sparkled  once  so  cheerfully; 

By  the  cold  damps  on  the  brow, 

By  the  tongue,  discordant  now; 

By  the  gasp  and  laboring  breath, 

What,  0  tell  us,  what  is  death  ? 

By  the  vacancy  of  heart, 
Where  the  lost  one  had  a  part; 
By  the  yearnings  to  retrieve 
Treasures  hidden  in  the  grave; 


236  THE    ROYAL   MASTER. 

By  the  future,  hopeless  all, 
Wrapped  as  in  a  funeral  pall; 
By  the  links  that  rust  beneath, 
What,  0  tell  us,  what  is  death0 

By  the  echoes  swelled  around, 
Sigh  and  moan  and  sorrow-sound; 
By  the  grave  that,  opened  nigh, 
Cruel,  yields  us  no  reply; 
By  the  silent  King,  whose  dart 
Seeks  and  finds  the  mortal  part; 
We  may  know,  no  human  breath 

Can  inform  us  what  is  death! 

• 

But  the  grave  has  spoken  loud; 
Once  was  raised  the  gloomy  shroud, 
When  the  stone  was  rolled  away, 
When  the  earth  in  frenzied  play 
Shook  her  pillars  to  awake 
Him  who  suffered  for  our  sake; 
When  the  veil's  deep  fissure  showed 
All  the  mysteries  of  God ! 

Tell  us,  then,  thou  sink  of  hope, 
What  is  He  that  breaks  thee  up? 
Mortal,  from  my  chambers  dim 
Christ  arose,  inquire  of  him ! 
Hark  unto  the  earnest  cry, 
Notes  celestial  make  reply: 
Christian,  unto  thee  't  is  given — 
Death's  a  passage  unto  Heaven! 

THE  CUNNING  WORKMAN. — In  all  the  Masonic  Degrees 
that  relate  to  the  building  of  the  first  Temple,  particu- 
larly those  of  the  Fellow  Craft,  the  Master  Mason,  the 
Mark  Master,  the  Royal  Master,  and  the  Select  Master, 
there  is  much  said  in  praise  of  the  skill,  assiduity,  and 
fidelity  of  one  known  in  the  Scripture  accounts  as  Hi- 


THE    CUNNING    WORKMAN.  287 

ram,  the  Widow's  Son.     The  Biblical  narrative  concern- 
ing this  remarkable  man  is  as  follows : 

"And  Solomon  sent  and  fetched  Hiram  out  of  Tyre. 

"He  was  a  widow's  son  of  the  tribe  of  Naphtali,  and 
his  father  was  a  man  of  Tyre,  a  worker  in  brass;  and 
he  was  filled  with  wisdom,  and  understanding,  and  cun- 
ning to  work  all  works  in  brass.  And  he  came  to  Solo- 
mon, and  wrought  all  his  work." — 1  Kings,  vii. 

"  Now  I  have  sent  a  cunning  man,  endued  with  under- 
standing, of  Huram  my  father's. 

"  The  son  of  a  woman  of  the  daughters  of  Dan,  and 
his  father  was  a  man  of  Tyre,  skillful  to  work  in  gold, 
and  in  silver,  in  brass,  in  iron,  in  stone,  and  in  timber, 
in  purple,  in  blue,  and  in  fine  linen,  and  in  crimson ;  also 
to  grave  any  manner  of  graving,  and  to  find  out  every 
device  which  shall  be  put  to  him,  with  thy  cunning  men, 
and  with  the  cunning  men  of  my  lord  David  thy  father." 
2  Chronicles,  ii. 

This  man,  to  the  description  of  whose  scientific  knowl- 
edge and  experienced  art  more  space  is  given  than  to 
any  other  character  in  the  Old  Testament  save  Moses 
and  Daniel,  was  intrusted  with  all  the  works  in  brass, 
the  pillars  Jachin  and  Boaz,  the  molten  sea,  the  ten 
vases,  the  ten  lavers,  the  pots,  the  shovels,  and  the  ba- 
sins of  the  Temple.  In-  addition  to  these,  it  may  safely 
be  affirmed  that  the  general  superintendence  of  the  en- 
tire erection  was  placed  in  his  charge;  the  preparation 
of  the  veils,  the  engravings  of  all  kinds,  the  settings  of 
gems  and  precious  stones,  the  construction  of  the  ivory 


238  THE    ROYAL   MASTER, 

throne,  the  substructures  of  the  Temple,  the  Cherubims, 
and,  in  brief,  the  whole  work  to  which  so  much  time, 
labor,  genius,  and  expenditure  were  given.  In  this  view, 
he  was  the  most  remarkable  man,  considered  as  a  prac- 
tical mechanic,  or,  as  the  Scriptures  term  it,  "  cunning 
workman,"  that  the  world  ever  produced.  It  is  as  nat- 
ural to  attribute  to  the  Divine  Providence  the  great 
qualities  of  the  Builder  Hiram  as  those  of  the  Monarch 
Solomon;  and  it  is  difficult  to  see  how  such  a  work 
could  have  been  constructed  at  all  but  for  his  superin- 
tendence. 

The  Scriptures  and  Church  traditions  are  silent  as  to 
the  ultimate  history  of  the  "cunning  workman."  Tra- 
ditions connected  with  the  apocryphal  systems  of  "  the 
Scotch  Rite"  describe  him  as  returning  to  Phoenicia  and 
constructing  various  temples  after  the  completion  of 
Solomon's,  but  the  tradition  of  the  Master  Mason's  De- 
gree is  positive  that  he  did  not  outlive  the  completion 
of  his  clief-d'cewvre  upon  Mount  Moriah.  The  circum- 
stances of  his  death,  as  detailed  in  the  Master's  Lodge, 
are  particularly  interesting  to  the  ROYAL  MASTER,  who 
is  made  acquainted  with  many  amiable  traits  of  his  char- 
acter, and  exhorted  to  use  him  as  a  model  of  piety, 
industry,  and  fidelity  to  truth.  In  the  capacity  of  a 
model,  "the  Widow's  Son"  is  the  most  prominent  figure 
in  the  Masonic  Rituals.  Every  thing  connected  with  his 
career  while  at  Jerusalem — his  wonderful  assiduity  to 
business,  his  frugality,  his  artistic  skill,  his  accuracy  in 
adapting  means  to  ends,  his  modesty  in  his  daily  con- 
tact with  kings,  his  unflinching  attachment  to  discipline, 
without  which  so  great  a  work  must  have  miscarried, 
and,  best  of  all,  his  fidelity  to  his  trust  as  a  speculative 


THE   CUNNING   WORKMAN.  239 

workman  in  a  structure  that  was  to  survive  the  ruin  of 
the  Temple  and  the  nation — all  these  are  traits  in  the 
model  character  of  Hiram.  In  many  respects  he  is  a 
prototype  of  the  "  Man  of  Galilee,"  whose  Reign  of 
Peace  was  prefigured  by  the  period  of  King  Solomon, 
and  who,  as  Chief  Architect  of  a  religious  structure  that 
will  defy  eternity  to  shake  it  from  its  base,  is  the  head 
of  all  speculative  architecture ;  whose  traditions  are  the 
history  of  the  Church  militant,  and  into  whose  glorious 
edifice  we  also,  as  "  the  fellow-citizens  with  the  saints 
and  of  the  household  of  God,  are  built  upon  the  founda- 
tion of  the  apostles  and  prophets,  JESUS  CHRIST  himself 
being  the  chief  corner-stone,  in  whom  all  the  building 
being  fitly  framed  together,  groweth  unto  a  holy  temple  in 
the  Lord."  From  these  thoughts  we  naturally  deduce  the 
moral  that  Masonry  was  never  intended  to  displace  or 
supersede  Christianity.  It  may,  and  often  does,  sub- 
serve the  interests  of  the  Cross,  but  can  never  fill  its 
place  or  answer  its  ends.  So  far  from  setting  up  any 
such  pretensions,  it  distinctly  and  unequivocally  avows 
the  contrary;  and  he  who  trusts  to  the  moral  power  of 
Freemasonry  for  the  revolution  of  his  moral  nature,  the 
subjugation  of  his  evil  passions,  arid  for  a  blissful  im- 
mortality, poorly  understands  the  ground-work  of  the 
Order,  and  works  a  fatal,  unpardonable  fraud  upon 
himself. 


THE  SELECT  MASTER. 


16 


AT    MIDNIGHT    AS    AT   NOON. 

AT  midnight  as  at  noon 

The  ancient  worthies  met : 
The  glances  of  the  moon 

Beheld  those  laborers  late; 
Nor  till  the  glancing  moon  was  high 
Did  any  lay  his  Trowel  by. 

Each  felt  a  weight  of  care, 
A  solemn  charge  o'erspread; 

Each  toiled  in  earnest  there, 
With  busy  hand  and  head; 

And  to  the  deep  and  faithful  cave 

These  midnight  craft  a  secret  gave. 

In  whom  the  fire  burns  bright, 

At  midnight  as  at  noon, 
All  secrets  come  to  light 

Beneath  the  glancing  moon: 
Nor  till  the  glancing  moon  is  high, 
Must  any  lay  his  Trowel  by. 


THE  SELECT  MASTER. 


THEORETICAL  SKETCH  OF  NINE  DEGREES. 

THE  system  of  accumulated  Degrees  is  so  popular  in 
the  United  States,  that  it  is  rare  to  find  a  Master  Mason 
who  has  not  taken  the  "  Higher  Degrees,"  or  who  is  not 
preparing  to  do  so.  This  shows  that  it  is  not  for  prac- 
tical purposes  alone  that  our  countrymen  pursue  Free- 
masonry— for  all  that  is  practical  in  the  system  is 
contained  in  the  first  three  Grades — but  for  dramatic  en- 
joyment and  for  those  eclectic  purposes  which  are  sub- 
served by  the  "Higher  Degrees."  This  fact  demands 
that  we  should,  upon  this  last  page,  give  a  synopsis  of 
the  entire  system  of  Nine  Degrees  usually  accepted  as 
a  series  of  Grades  in  American  Masonry. 

1.  THE  ENTERED  APPRENTICE. — This  is  the  founda- 
tion-stone of  the  whole  system;  it  is  the  trial  Degree. 
Not  less  than  seven  must  be  associated  together  in  a 
Lodge  to  confer  it.  The  theory  of  it  is  trial  and  moral 
discipline.  The  working  tools  or  practical  symbols  are 
the  Twenty-four-inch  Gauge  and  the  Gavel.  The  in- 
structions are  Faith,  Hope,  and  Charity;  Brotherly 

243 


244  THE    SELECT    MASTER. 

Love,  Relief,  and  Truth ;  Temperance,  Fortitude,  Pru- 
dence, and  Justice. 

2.  THE  FELLOW  CRAFT.— This  is  the  complement  of 
the  preceding  Degree;  it  is  the  Apprentice  turned  Jour- 
neyman.    Not  less  than  five  must  be  associated  together 
in  a  Lodge  to  confer  it.     The  theory  of  it  is  ability  to 
shape  perfect  work.     The  working  tools  or  practical  sym- 
bols are  the  Plumb,  Square,  and  Level.     The  instruc- 
tions are  the  Attentive  Ear,  the  Instructive  Tongue,  and 
the  Faithful  Breast. 

3.  THE  MASTER  MASON. — This  is  the  governing  Grade 
of  the  two  preceding;  it  is  the  Fellow  Craft  placed  in 
command  of  his  fellows.     Not  less  than  three  must  be 
associated  together  in  a  Lodge  to  confer  it.     The  theory 
of  it  is  ability  to  govern  in  the  love  and  fear  of  God.    The 
working  tool  or  practical  symbol   is  the   Trowel.     The 
instructions    are    Friendship,   Morality,   and    Brotherly 
Love. 

4.  THE  MARK  MASTER. — This  is  the  complement,  in 
ritualism,   of  the  Fellow  Craft;    it  is  the  Fellow  Craft 
made  skillful.     Not  less  than  eight  must  be  associated 
together  in  a  Lodge  to  ^confer  it.      The  theory  of  it  is 
good   labor  merits  good  ivages.     The    working    tools   or 
practical  symbols  are  the  Chisel  and  Mallet. 

5.  THE  PAST  MASTER. — This  is  the  governing  Grade 
of  the  four  preceding;  it  is  the  Master  Mason  fitted  to 
command  a  Lodge  or  many  Lodges.     Not  less  than  three 
must  be  associated   together  in   a  Lodge  to  confer  it. 


SKETCH  OF  NINE  DEGREES.          245 

The  theory  of  it  is  that  a  Masonic  governor  has  three 
guides  to  discipline;  viz.,  the  Law  of  God,  the  Grand 
Lodge  Constitution,  and  the  By-Laws  of  his  own  Lodge. 

6.  THE  MOST  EXCELLENT  MASTER. — This  is  closely 
connected  with  the  Master  Mason's  Grade.    Not  less  than 
two  must  be  associated  together  in  a  Lodge  to  confer  it. 
The  theory  of  it  is  fervent  devotion  to  God.     The  work- 
ing or  practical  symbol  is  the  Pot  of  Incense. 

7.  THE  ROYAL  ARCH  MASON. — This  is  a  continuation 
of  the  Master  Mason;  it  is  the  Master  Mason  placed 
under  circumstances  of  exile,  hard  pilgrimage,  persecu- 
tion, and  excessive  labor.     Not  less  than  nine  must  asso- 
ciate together  in  a  Chapter  to  confer  it.     The  theory 
of  it  is  unbounded  devotion  to  God.     The  working  tools, 
or  practical  symbols  are  the  Pickax,  Spade,  and  Crow- 
bar.    The    instructions    are    Freedom,    Fervency,    and 
Zeal. 

8.  THE  ROYAL  MASTER. — This  is  a  recurrence  to  the 
Grade  of  Fellow  Craft;  it  is  the  Fellow  Craft  urgent  for 
more  light.     Not  less  than  nine  nor  more  than  twenty- 
seven  must  associate  together  in  a  Council  to  confer  it. 
The  theory  of  it  is  ardent  cravings  for  Masonic  instruc- 
tion. 

9.  THE  SELECT  MASTER. — This  is  the  complement  of 
the  Grade  of  Royal  Master;  it  is  the  Royal  Master  sat- 
isfied with  light.     Not  less   than  nine  nor  more  than 
twenty-seven  must   associate   together  in  a  Council  to 
confer  it.     The  theory  of  it  is  Justice  and  Mercy  at  ac- 


246  THE    SELECT   MASTER, 

cord.     The  working  tools  or  practical  emblems,  both  for 
this  and  the  preceding  grade,  are  the  Trowel  within  the 


Triangle. 


To  sum  up  the  theories,  or  central  rays,  of  these 
nine  grades,  they  are: 

1.  Trial  and  moral  discipline. 

2.  Ability  to  shape  perfect  work. 

3.  Ability  to  govern  in  the  love  and  fear  of  God. 

4.  Good  labor  merits  good  wages. 

5.  The  three  fundamental  guides  to  discipline. 

6.  Fervent  devotion  to  God. 

7.  Unbounded  devotion  to  God. 

8.  Ardent  cravings  for  Masonic  instruction. 

9.  Justice  and  mercy  at  accord. 

These  are  all  good  lessons,  whose  contemplation  can 
not  fail  to  improve  the  mind,  soften  the  heart,  restrain 
prejudices,  increase  the  virtues,  and  fit  the  soul  for 
higher  labors  in  the  Lodge  above.  In  each  Degree,  the 
necessity  and  duty  of  prayer  are  impressed  upon  the 
mind  of  the  novitiate,  being  as  clearly  important  to  the 
aged  as  to  the  young,  on  the  borders  of  the  grave  as 
in  the  flower  of  manhood.  It  was  pointed  out  to  man, 
in  the  earliest  ages  of  the  world,  as  a  suitable  medium 
of  communion  between  earth  and  heaven.  It  was  the 
"Ladder  of  the  Patriarch,"  on  which  angels  descend  to 
minister  to  the  happiness  of  men.  Its  three  rounds  are 
adapted  to  the  flight  of  the  soul  to  its  immortal  man- 
sions. Its  benefits  are  immeasurable,  and  its  obligatory 
force  is  commensurate  with  probationary  being.  It  can 
never  be  useless  or  unimportant,  till  we  have  passed 
through  the  veils  to  repose  on  the  bosom  of  our  Maker. 


COVENANTS-RECOGNITIONS-QUALIFICATIONS.         247 

COVENANTS. — There  is  also  to  each  grade  a  series  of 
Covenants,  of  which,  in  the  cautious  spirit  of  American 
Masonry,  we  can  say  but  little.  They  are  derived  from 
Holy  Writ,  strongly  enjoined  upon  the  novitiate,  and 
repeated  with  variations  of  language  and  sentiment  in 
each  Degree.  They  are  such  as  none  but  a  conscien- 
tious man,  walking  and  working  in  the  fear  of  God, 
can  keep. 

RECOGNITIONS. — In  these  grades  there  is  also  a  series 
of  methods  of  recognition,  arrangements  of  tests,  words, 
gestures,  etc.,  by  which  the  brethren  of  the  respective 
Degrees  may  mutually  examine  and  be  examined  for  all 
the  purposes  of  the  society,  without  liability  to  error. 
Of  these,  no  more  can  be  said  in  print. 

QUALIFICATIONS. — A  general  summary  of  the  qualifi- 
cations requisite  to  admission  into  any  of  these  nine 
grades  is  thus  given :  It  is  formed  out  of  the  antiquated 
documents  of  Freemasonry  extant,  especially  the  '"An- 
cient Charges,"  a  publication,  the  oldest  in  Masonic 
science,  made  by  authority  of  the  Grand  Lodge  of  Eng- 
land, in  1723.  An  applicant  for  the  honors  and  privi- 
leges, the  duties  and  responsibilities  of  Masonry,  must 
be: 

1.  A  Man.     "No  woman." 

2.  Free,   and    Free-born.      "No   bondman."      "The 
owner  of  a  bondman  might  otherwise  seize  him,  even  in 
the  Lodge."     "Free-born."     "No  bondsman." 

3.  Of  suitable  age.     "  Of  mature  and  discreet  age." 

4.  Of  good  moral  character.     "  Good  and  true  men." 
"No  immoral  or  scandalous  men."     "No  thief,  robber, 


248  THE    SELECT   MASTER. 

or  murderer."  "Utter  no  false  oaths."  "Must  rever- 
ence God."  "Must  work  honestly."  "Do  no  evil." 
"Not  commit  whoredom."  "No  thief  nor  the  aid  of  a 
thief."  "True  men  to  God  and  the  Church."  "Know 
no  treason  or  treachery."  "No  common  player  at  the 
cards,  dice,  hazard,  or  any  other  unlawful  plays." 

5.  Born  in  honest  wedlock.      "No   bastard."     "De- 
scended  of  honest   parents.''"      "Of  a   good   kindred." 
"Of  honest  parentage." 

6.  Of  good  public   estimation.      "Of  good   report." 
"No  man  under  evil  report."      "Ignorance  would  dis- 
credit the  Craft."     "  Honor  is  to  be  done  to  the  Frater- 
nity by  itinerant  Masons."     "False  oaths  would  bring 
disgrace  upon  Masonry."     "No  persons   shall  be   ac- 
cepted a  Freemason  but  such  as  are  of  good  reputa- 
tion." 

7.  Perfect  in   body.     "A   perfect  youth,  having   no 
maim  or  defect  in  his  body."     "On  no  account  receive 
a  mutilated  person."     "His  limbs  must  be  quite  entire 
and  shapely ;  it  would  be  a  stigma  upon  the  Fraternity 
to  initiate  a  halt  or  lame  man."     "  Of  limbs  whole,  as 
a  man  ought  to  be."     "Able  in  all  degrees,  having  his 
right  limbs,  as  a  man  ought  to  have."     "  Of  able  body." 

8.  Of  good  mental  powers.     "  If  the  Master  discover 
that  he  is  a  Craftsman  not  so  perfect  as  he  should  be, 
let  him  be  at  once  discharged."     "The  Apprentice  must 
be  thoroughly  instructed  in  the  various  points  of  the 
Masonic  science."     "He  must  keep  the  secrets  intrusted 
to  him." 

9.  Submissive  to  Masonic  rule.      "Willing   to   serve 
seven  years."     "An  Apprentice  must  serve  for  smaller 
wages  than  a  Fellow  Craft."     "He  must  exercise  meek- 


THEORY  OF   THE   DEGREE   OF   SELECT  MASTER.      249 

ness."  "He  must  avoid  discord  and  contention."  "He 
must  be  constrained  to  appear  wheresoever  he  is  sum- 
moned." "If  he  in  any  wise  contend  against  the  or- 
dinances of  the  Grand  Lodge,  he  shall  be  made  a  sub- 
ject of  Masonic  punishment."  "He  shall  conceal  and 
hide." 

From  this  summary,  the  entire  code  of  Masonic  dis- 
cipline and  duty  may  be  deduced.  Nothing  more  per- 
fect has  ever  been  presented  by  human  hands  for  hu- 
man adoption,  and  so  long  as  the  labors  of  the  Craft 
are  performed  upon  this  model,  the  Masonic  Institution 
will  stand  a  monument,  from  age  to  age,  of  social  ties, 
mutual  benefit,  and  moral  perfection. 

THE  THEORY  OF  THE  DEGREE  OF  SELECT 
MASTER. 

The  Degree  of  SELECT  MASTER  is  the  ninth  and  last 
of  the  series  contemplated  in  the  present  volume.  Be- 
yond it,  there  is  one  Degree  in  the  Chivalric  System, 
termed  the  Red-Gross  Knight,  which  bears  the  same  re- 
lation to  the  Royal  Arch  that  the  Royal  Master's  De- 
gree bears  to  the  SELECT  MASTER.  But  our  present 
plan  excludes  it  from  this  volume. 

The  Degree  of  SELECT  MASTER,  in  beauty  and  im- 
pressiveness,  does  not  lose  in  comparison  with  any  other 
named  in  the  present  volume.  Its  drama  is  peculiarly 
interesting,  suggesting  to  the  mind  the  greatest  doctrine 
of  the  Holy  Scriptures;  viz.,  the  blending  of  mercy  with 
justice.  Mr.  Webb's  discription  of  it  is  as  follows: 
"This  Degree  is  the  summit  and  perfection  of  .ancient 
Masonry;  and  without  which,  the  history  of  the  Royal 


250  THE    SELECT   MASTER. 

Arch  can  not  be  complete.  It  rationally  accounts  for 
the  concealment  and  preservation  of  those  essentials  of 
the  Craft  which  were  brought  to  light  at  the  erection 
of  the  second  Temple,  and  which  lay  concealed  from  the 
Masonic  eye  four  hundred  and  seventy  years.  Many 
particulars  relative  to  those  few  who,  for  their  superior 
skill,  were  selected  to  complete  an  important  part  of  King 
Solomon's  Temple  are  explained.  And  here,  too,  is  ex- 
emplified an  instance  of  justice  and  mercy  by  our  ancient 
Patron  toward  one  of  the  Craft,  who  was  led  to  disobey 
his  commands  by  an  over-zealous  attachment  for  the  in- 
stitution. It  ends  with  a  description  of  a  particular  cir- 
cumstance which  characterizes  the  Degree."  Mr.  Cole 
describes  the  Degree  of  SELECT  MASTER  as  "filling  up 
a  chasm  which  every  intelligent  Royal  Arch  Mason  has 
observed.  Without  it,  it  seems  difficult,  if  not  impossi- 
ble, to  comprehend  clearly  some  of  the  mysteries  that 
belong  to  the  august  Degree  of  Royal  Arch."  He  adds  : 
"  Such  is  the  nature  of  this  Degree,  that  we  can  not  feel 
freedom  to  allude  remotely  to  the  nature  of  its  secrets; 
we  may,  however,  pronounce  it  the  Key  to  the  Arch." 
In  1817  it  was  conferred  only  in  the  city  of  Baltimore, 
Maryland,  where  it  ranked  as  the  Fifth  Degree  in  the 
series,  following  next  to  that  of  Mark  Master.  In  a  sub- 
sequent page,  Mr.  Cole  says :  "  Without  the  Degree  of 
SELECT  MASTER,  that  of  Royal  Arch  discovers  to  the 
strict  inquirer  a  chasm,  the  bottom  of  which,  notwith- 
standing its  native  and  artificial  brilliancy,  is  enveloped 
in  darkness." 

So  much  being  said  in  all  the  Degrees  of  Craft  Ma- 
sonry relative  to  the  city  of  Jerusalem,  it  will  be  proper 
here  to  give  a  more  complete  account  of  that  remarka- 


THEORY  OF  THE   DEGREE   OF   SELECT  MASTER.      251 

ble  place.  Its  history  surpasses  in  vicissitudes  that  of 
any  other  upon  earth.  Seventeen  times  has  it  been 
destroyed  and  rebuilt.  Every  nation  that  has  risen  in 
the  Oriental  world,  for  nearly  four  thousand  years,  has 
invested  and  captured  Jerusalem,  and  in  turn  yielded  it 
to  succeeding  spoilers.  The  first  notice  that  history 
affords  us  of  this  remarkable  place,  is  in  the  account  of 
Abraham  pursuing  the  four  kings  to  Hobah,  and  rescu- 
ing his  nephew  Lot  from  their  hands.  Returning  to 
Hebron,  which  was  his  residence,  he  was  met  in  the 
Vale  of  Shaveh  by  Melchizedek,  the  king  of  Salem,  to 
whom  he  paid  tithes  of  the  spoil  he  had  captured.  At 
the  same  time  he  received  from  that  prince  a  blessing, 
even  the  blessing  of  the  Most  High  God,  together  with 
such  refreshments  as  his  wearied  party  needed. 
.  Upon  the  conquest  of  Palestine  by  Joshua,  Jerusalem 
was  cast  to  the  lot  of  Benjamin ;  but  the  warriors  of  that 
tribe  failing  to  seize  it  from  the  Jebusites,  it  fell  to  the 
people  of  Judah,  upon  whose  boundary-line  it  stood,  and 
whose  superior  prowess,  under  king  David,  wrested  it  from 
the  hands  of  the  enemy.  David  made  it  the  Royal  City 
and  Metropolis  of  his  kingdom.  His  son  Solomon  erected 
that  wonderful  and  mysterious  edifice,  the  Temple,  upon 
its  eastern  eminence,  Mount  Moriah,  and  in  the  division 
of  the  kingdom,  under  Rehoboam,  it  remained  the  Me- 
tropolis of  the  Kingdom  of  Judah. 

In  the  day  of  its  highest  splendor  and  prosperity  its 
population  exceeded  a  million  of  souls.  The  Jewish  cer- 
emonial requiring  all  the  people  to  appear  in  the  Temple 
three  times  a  year,  Jerusalem  was  ever  a  thronged  city 
and  the  great  inland  mart  of  the  nation.  The  surround- 
ing hills,  being  terraced  and  irrigated,  were  covered  with 


252  THE   SELECT  MASTER. 

the  fruitful  things  of  that  latitude,  grains,  figs,  olives 
and  vines.  The  cattle  grazed  upon  the  thousand  hills, 
affording  food,  clothing,  and  wealth  to  the  inhabit- 
ants. 

But  glorious  as  was  the  temporal  prosperity  shared 
with  Tyre,  Sidon,  the  cities  of  Egypt,  and  other  flourish^ 
ing  emporiums,  Jerusalem  was  more  fortunate  than  any, 
in  being  the  residence,  the  earthly  home,  of  the  Most 
High  God.  Jehovah,  who  had  answered  the  supplica- 
tions of  King  Solomon  in  the  Fire  and  the  Cloud, 
condescended  to  abide  upon  the  Mercy-seat  under  the 
cherubim,  in  the  Most  Holy  Place.  By  oracles,  by  the 
mystic  Urim  and  Thummim,  by  visions,  voices,  and 
dreams,  he  answered  the  prayers  of  the  faithful  through 
the  Divinely-ordained  Priesthood,  and  made  his  presence 
known  to  those  who  rightly  sought  him.  This  fact,  well 
understood  by  the  pious  Jews,  made  Jerusalem  the  "joy 
of  the  whole  earth"  to  them.  It  was  the  Sacred  City, 
the  one  spiritual  oasis  in  a  wilderness  of  heathen  super- 
stititions  and  impiety.  From  hence  came  forth  the  law. 
The  Psalms  of  David  were  promulgated  from  this  city. 
Ezra  collated  and  composed  the  sacred  canon  here. 
Here  for  hundreds  of  years  stood  up,  east  of  the  Porch 
of  the  Temple,  the  grand  pillars,  Jachin  and  Boaz,  the 
wonder  and  admiration  of  all  beholders ;  an  assurance  to 
all,  in  their  very  names,  that  in  strength  God  had  cove- 
nanted to  establish  the  honor,  the  city,  the  kingdom,  the 
law  forever,  provided  Israel  would  continue  to  serve 
him  as  their  Lawgiver  and  Ruler. 

Such,  then,  was  the  City  of  the  Great  King;  the  per- 
fection of  beauty,  the  joy  of  the  whole  earth.  But,  alas! 
how  great  has  been  her  fall !  How  doth  the  city  sit  sol- 


CRYPTIC   MASONRY.  253 

itary  that  was  full  of  people !  how  is  she  become  as  a 
widow ! 

Reft  of  thy  sons,  amid  thy  foes  forlorn, 

Mourn,  widowed  Queen  !  forgotten  Sion,  mourn  ! 

Is  this  thy  place,  sad  city,  this  thy  throne, 

Where  the  wild  desert  rears  its  craggy  stone — 

Where  suns,  unblest,  their  angry  luster  fling, 

And  way-worn  pilgrims  seek  the  scanty  spring? 

Where  now  thy  pomp,  which  kings  with  envy  viewed? 

Where  now  thy  might,  which  all  these  kings  subdued? 

No  martial  myriads  muster  in  thy  gate : 

No  suppliant  nations  in  thy  temple  wait; 

No  prophet-bards,  thy  glittering  courts  among, 

Wake  the  full  lyre,  and  swell  the  tide  of  song; 

But  lawless  force  and  meager  want  are  there, 

And  the  quick,  darting  eye  of  restless  fear; 

While  cold  oblivion,  mid  thy  ruins  laid, 

Folds  his  dark  wing  beneath  the  ivy  shade. 

Jerusalem,  now  for  more  than  a  thousand  years  in 
possession  of  the  infidel,  is  a  miserable  town,  of  less 
than  ten  thousand  inhabitants,  possessing  not  a  wreck 
of  its  former  glory.  Temple,  brazen  pillars,  palaces,  all 
are  gone.  The  very  surface  of  the  earth  upon  which 
pressed  the  feet  of  prophets,  priests,  and  kings,  is  buried, 
in  places,  fifty  feet  deep  beneath  the  debris  of  the  former 
city,  and,  with  the  exception  of  a  few  great  stones  in 
the  foundation- walls  about  Mount  Moriah,  it  is  impossible 
to  point  to  an  object  fashioned  by  the  hand  of  man, 
and  affirmed  with  certainty,  "  this  is  the  handiwork  of 
the  men  of  Solomon." 

•  CRYPTIC  MASONRY. — The  term  "  Cryptic  Masonry,"  as 
applied  to  the  two  Degrees  of  the  Council,  is  derived 
more  especially  from  the  SELECT  MASTER.  Descriptions 


254  THE    SELECT    MASTER. 

of  some  of  the  remarkable  caves  and  substructures  of 
King  Solomon  3  Temple  will  be  found  upon  subsequent 
pages.  It  is  a  pleasant  tradition,  illustrating  this  de- 
partment, that  the  body  of  the  Wi&e  King  yet  lies  en- 
tombed within  a  crypt,  in  the  bowels  of  the  Sacred 
Mountain,  and  that  his  spirit  is  permitted  to  wander 
forth  at  midnight,  and  to  visit  for  one  hour  the  places 
made  memorable  by  his  wisdom,  valor,  benevolence,  or 
piety,  during  his  lifetime.  Among  all  these,  however, 
there  is  none  which  his  spirit  haunts  with  such  tenacity 
as  working  Lodges  of  Freemasons.  Wherever  Gavels 
ring  or  Jewels  gleam,  past  the  midnight  hour,  the  spirit 
of  Solomon  is.  found,  not  visible  to  the  eye,  but  appar- 
ent, it  is  said,  to  the  well-informed,  by  the  enlarged 
spirit  of  brotherly  love  animating  .every  breast.  The 
following  lines  illustrate  the  thought: 

KING  SOLOMON'S  MIDNIGHT  VISIT. 

IN  a  deep,  rocky  Cave  great  King  Solomon  lies, 

Sealed  up  till  the  judgment  from  all  prying  eyes: 

The  Square  on  his  breast,  and  his  kingly  brow  crowned, 

His  Gavel  and  Scepter  with  filletings  wound  ; 

At  midnight,  impatient,  his  spirit  comes  forth, 

And  haunts  for  a  season  the  places  of  earth. 

He  flits  like  a  thought  to  the  chambers  of  kings; 

To  the  plain  where  black  battle  has  shaken  his  wings; 

To  the  cave  where  the  student  his  late  vigil  keeps; 

To  the  cell  where  the  prisoner  hopelessly  weeps : 

But  most  where  Freemasons  their  mystical  round 

Continue  past  midnight,  King  Solomon  's  found.  ^ 

0,  then  when  the  bell  tolls  low  tivelve,  do  we  hear 
A  rustling,  a  whispering  startle  the  ear ; 


THE   TWENTY-SEVEN   WORKMEN.  255 

A  deep  solemn  murmur,  while  Crafts  stand  in  awe, 
At  something  the  eye  of  a  mortal  ne'er  saw; 
We  know  it,  we  feel  it,  we  welcome  the  King, 
Whose  spirit  takes  part  in  the  anthem  we  sing. 

And  then  every  heart  beats  responsive  and  warm; 
The  Acacia  blooms  freshly,  we  heed  not  the  storm; 
Our  tapers  are  starlit,  and  lo !  from  above, 
There  seems  as  descending  the  form  of  a  Dove ! 
'T  is  the  Emblem  of  Peace  that  King  Solomon  sends, 
To  model  and  pattern  the  work  of  his  friends. 

His  friends,  loving  brothers,  when  homeward  you  go 
Bear  Peace  in  your  bosoms-,  let  Peace  sweetly  flow  1 
In  concord,  in  friendship,  in  brotherly  love, 
Be  faithful,  no  emblem  so  true  as  the  Dove; 
The  world  will  confess  then,  with  cheerful  accord, 
You  have  met  with  King  Solomon  at  midnight  abroad! 

THE  TWENTY-SEVEN  WORKMEN. 

In  the  ranks  of  the  faithful,  whose  biography  is  given 
with  more  or  less  minuteness  in.  the  Holy  Scriptures, 
there  are  Twenty-seven  names  especially  worthy  the 
reverence  of  SELECT  MASTERS.  They  are  named  below 
in  the  order  of  their  lives.  Each  in  his  day  performed 
his  part,  Trowel  in  hand,  girded  about  with  white  rai- 
ment as  becometh  the  faithful  of  God,  to  spread  the  ce- 
ment upon  the  walls  of  moral  architecture,  and  each  is 
embalmed  in  the  memory  of  all  who  revere  virtue  and 
fortitude  devoted  to  a  holy  calling. 

1.  ADAM. — His  birth  was  cotemporaneous  with  the 
creation  of  the  world;  he  was  the  last  and  noblest  of 
God's  works.  The  victim  of  temptation,  he  was  ban- 
ished from  Eden  and  condemned  to  a  toilsome  lot,  which 


250  THE    SELECT   MASTER. 

he  bore  patiently,  and  thus,  by  faith  in  a  coming  Mes- 
siah, was  reinstated  in  the  favor  of  God.  He  died  B.  C. 
8074,  aged  930  years. 

2.  ABEL. — Born  B.  C.  4001,  he  met  with  a  shocking 
death  at  his  brother's  hands  at  the  age  of  126  years. 
In  his  meekness,  his  piety,  attention  to  religious  duty, 
and  undeserved  death,  he  is  an  emblem  of  'one  "  whose 
blood  speaketh  better  things  than  that  of  Abel." 

3.  ENOCH. — Born  B.  C.  3382,  he  was  translated  be- 
yond the  persecutions  of  his  enemies  to  the  land  of  per- 
petual peace  at  the  age  of  365  years.     "By  faith  Enoch 
was  translated  that  he  should  not  see  death;    and  was 
not  found  because  God  had  translated  him ;  for  before 
his   translation  he  had  his   testimony   that  he  pleased 
God.'3 

4.  NOAH.— Born  B.  C.  2948,  this  godly  man,  "  being 
warned  of  God  of  things  not  seen  as  yet,  moved  with 
fear,  prepared  an  ark  to  the  saving  of  his  house ;  by  the 
which  he  condemned  the  world  and  became  an  heir  of 
the  righteousness  which  is  by  faith."     He  survived  the 
flood  349  years,  dying  at  the  age  of  950  years. 

5.  ABRAHAM. — This  memorable  character,  the  founder 
of  the  Jewish  nation,  was  born  in  Chaldea,  B.  C.  1996, 
and  died  near  Hebron,  in  Canaan,   at  the  age  of  175 
years.     "When    called    to    go  into   a   place   which    he 
should  afterward  receive  for  an  inheritance,  he  obeyed; 
for  he  looked  for  a  city  which  hath  foundations,  whose 
builder  and  maker  is  God." 


THE   TWENTY-SEVEN   WORKMEN.  257 

6.  ISAAC. — Born  in  the  patriarchal  abode  at  Beersheba, 
B.  C.  1896,  he  lived  a  peaceable  and  quiet  life,  in  the 
constant  exercise  of  charity  and  benevolence,  and  died 
aged  180  years. 

7.  JACOB. — Born  B.  C.  1836,  he  lived  a  life  of  great 
vicissitudes,  suffering  much  from   the  consequences  of 
his  own  sins  and  the  evil  conduct  of  his  children,  yet 
ever  trusting  in  God  for  pardon,  and  died  in  Egypt,  in 
the  arms  of  his  beloved  son  Joseph,  aged  147  years. 

8.  JOSEPH. — Born  in  Padan  Aram,  B.  C.  1746,  he  was 
sold  by  his  brothers  as  a  slave,  at  the  age  of  17  years ; 
was  taken   to  Egypt  and  became  its  governor  at  the 
youthful  age   of   30.     A   model    son    and  brother,  he 
brought  down  all  his  relatives  to  Egypt,  where  he  pro- 
vided for  their   support,  and   died  at  the  age   of  110 
years. 

9.  MOSES. — Born  in  a  state   of  servitude  in  Egypt, 
B.  C.  1571,  he  became  at  the  age  of  80  the.  Lawgiver 
and  Captain  of  his  people,  whom  he  conducted  by  an 
arduous  and  devious  route  to  the  land  of  their  fathers, 
and  expired  on  Mount  Pisgah,  in  view  of  the  Promised 
Land,  at  the  age  of  120  years. 

10.  AARON. — Born  in  Egypt,  B.  C.  1574,  he  was  the 
Deputy  and  Spokesman  of  his  greater  brother  Moses; 
assisted  him  in  conducting  the  people  and  putting  into 
operation  their  new  laws  and  ceremonials,  and  died  upon 
Mount  Hor,  in  Edom,  at  the  age  of  122  years. 

17 


258  THE    SELECT   MASTER. 

11.  JOSHUA. — Born  in  Egypt,  B.  C.  1553,  lie  accom- 
panied the  spies  from  Kadesh  Barnea  into  Canaan,  was 
faithful   amidst  all    disasters,  and  upon   the   death   of 
Moses  took  command  of  the  hosts  of  Israel,  and  accom- 
plished the  conquest  of  Palestine  within  about  six  years. 
He  died,  aged  110  years. 

12.  CALEB. — Born   in  Egypt,  his   career  resembled 
that  of  Joshua.     He  was  one  of  the  spies  who  brought 
a  good  report  to  Moses.     In  the  conquest  of  Canaan  he 
fought  a  good  fight,  and  was  allotted   Hebron  and  its 
surroundings  for  his  inheritance. 

13.  BARAK. — A  deliverer  of  Israel  from  the  grievous 
oppressions  of  Sisera,  he  ruled  his  people  in  the  fear  of 
God  for  forty  years. 

14.  GIDEON. — A  follower  in  the  chivalrous  career  of 
Barak,  he  rescued  his  country  from  the  Midianites  in  a 
great  battle  at  the  well  Harod,  striking  boldly  in  the 
name  of  the  Lord. 

15.  JEPHTHAH. — The  third  in  this  band   of  national 
deliverers,  he  drove  back   the  Ammonites,  achieving  a 
decisive  victory  at  Aroer,  and  by  his  piety  and   valor 
gave  peace  to  Israel,  whom  he  ruled  for  six  years. 

16.  SAMUEL. — Born  at  Ramathaim  Zophim,  B.  C.  1155, 
he  became  the  most   eminent  prophet  and  priest  since 
the  days  of  Moses.     From  early  youth  he  had  access  to 
God,  and  by  successive  communications  derived  the  Di- 
vine will  by  which  he  ruled  his  people  Israel. 


THE    TWENTY-SEVEN    WORKMEN.  259 

17.  DAVID. — Born  at  Bethlehem,  B.  C.  1085,  he  was 
from  his  youth  "  a  man  after  God's  own  heart."  Though  at 
times  overcome  by  temptation,  his  sins  were  not  presump- 
tuous ;  he  submitted  patiently  to  punishment,  and  poured 
forth  his  penitence  and  thanksgiving  in  his  deathless 
Psalms.  He  died  at  the  age  of  71  years,  and  was 
buried  on  Mount  Sion,  where  his  sepulcher  is  shown  to 
this  day. 

18. — SOLOMON. — Born  B.  C.  1033,  he  is  the  Founder 
of  Speculative  Masonry  or  Freemasonry,  of  which  his 
Temple  on  Mount  Moriah  was  equally  the  spiritual  and 
the  practical  model.  He  was  emphatically  the  Wise 
King,  the  Moralist,  the  Royal  Patron  of  Science  and  the 
Arts.  Eed  into  shocking  follies,  his  old  age  recalled 
him  to  a  purer  life,  and  he  died,  it  may  be  hoped,  in  the 
prospect  of  a  better  world. 

• 

19.  HIRAM,  KING  OF  TYRE. — The  royal  friend   and 
provider  of  King  Solomon,  the  Great  Temple  at  Jerusa- 
lem was  equally  indebted  to  his  munificent  procurement 
of  materials  and  his  experienced  skill  in  their  distribu- 
tion. 

20.  HIRAM,   THE    BUILDER. — The    Operative    Grand 
Master  and  companion  of  two   kings,  was  "a  widow's 
son  of  the  tribe  of  Naphtali,  filled  with  all  wisdom  and 
understanding,  and  cunning  to  work  all  works  in  brass; 
skillful  to  work  in  gold,  and  in  silver,  and  in  brass,  in 
iron,  in  stone,  and  in  timber,  in  purple,  in  blue,  and  in 
fine  linen,  and  in  crimson;  also  to  grave  any  manner  of 
graving,  and  to  find  out  every  device  which  shall  be  put 


2(JO  THE    SELECT   MASTER. 

to  him."     This  is  the  man  whose  noble  death  in  defense 
of  his  integrity  stands  as  a  Masonic  example  to  all  ages. 

21.  ADONIRAM. — This  man  was  the   royal   Treasurer 
of  Solomon,  and  an  active  participant  in  the  erection  of 
the  mystic  temple  of  Freemasonry. 

22.  ELIJAH. — The   Tishbite    of  Gilead    stands  fore- 
most in  the  Old  Testament  Scriptures  for  nearness  of 
access  to  the  throne  of  Deity,  for  boldness  of  approach 
to  kings,  for  powers  of  enduring  hunger,  thirst,  and  fa- 
tigue when  upon  the  mission  of  God,  and  for  the  splen- 
dor of  his  departure,  on  one  of  the  summits  of  Abarim, 
a  in  a  chariot  of  fire  and  with  horses  of  fire." 

23.  ELISHA. — The  son  of  Shaphat,  of  Abel  Meholath, 
became  the  successor -of  Elijah  and  the  possessor  of  his 
mantle. .  He  enjoyed,  like  him,  the  manifest  favor  of  God. 
His  miraculous  powers  proved  his  favor  with  Deity,  which 
he  ever  exerted  for  the  benefit  of  suffering  humanity.    In 
his  day  the  nation  of  Israel,  long  divided  into  two  king- 
doms, was  fast  hastening,  by  a  course   of  idolatry  and 
sin,  to  its  own  destruction,  an  event  that  might  be  de- 
layed, but  could  not  be  prevented  by  all  the  efforts  of 
these  prophets. 

24.  ZERUBBABEL. — A  prince  of  the  house  of  David, 
one  of  the  captivity,  who  had  kept  his  apron  unspotted 
during  the  years  of  his  exile,  it  was  his  happy  portion  to 
lead  back  the  first  portion  of  Judah  to  the  land  of  their 
fathers.      The  destruction  of  Jerusalem  by  Nebuchad- 
nezzar occurred  B.  C.  588.   Zerubbabel,  with  his  follow- 


THE   TWENTY-SEVEN   WORKMEN. 

ers,  reached  the  ruined  city  fifty-two  years  afterward, 
laid  the  foundation  of  the  second  Temple  two  years  later, 
and  dedicated  it  B.  C.  515,  seventy-three  years  after  its 
destruction. 

25.  EZRA. — Coming  from  Babylon  to  Jerusalem,  he 
was  made  governor,  B.  C.  457,  and  acted  in  that  capac- 
ity for  twelve  years.     He  then  became  engaged  in  col- 
lecting and  publishing  the  Jewish  Scriptures,  and  restor- 
ing the  purity  of  the  Jewish  worship. 

26.  JUDAS  MACCABEUS. — Made  governor  of  Judea, 
B.  C.  166,  this  man  was  the  last  of  a  long  array  of  holy 
and  valiant  men  who  upheld  their  nation,  always  strug- 
gling against  the  greatest  odds,  preserved  their  religion 
from  total  destruction,  and  left  upon  record  examples  of 
undying  interest. 

27.  JOHN  THE  EVANGELIST. — Born  by  the  Sea  of  Gali- 
lee, and  accustomed  to  the  hardships  and  poverty  of  a 
fisherman's  life,  this  man  was  raised,  by  faith  in  the  Son 
of  God,  to  the  most  commanding  eminence  among  the 
Sons  of  Light.     For  his  amiability  he  was  styled  "the 
beloved  Disciple."     After  the  tragedy  upon  Calvary  he 
took  charge  of  Mary,  the  mother  of  Jesus.     He  bore 
exile  and  tortures  unflinchingly  for  Christ's  sake,  and 
expired  at  the  ripe  age  of  100  years,  the  last  and  great- 
est of  the  Apostles. 

These  are  the  Twenty-seven  whose  names  and  history 
gleam  forth  from  the  pages  of  Scripture  as  the  sun-rays 
from  the  eastern  horizon,  and  who  afford  the  laborers  of 


262  THE   SELECT   MASTER. 

the  Trowel  every  shade  of  example  which  human  exigen- 
cies can  demand. 


CHRONOLOGY  OF  THE  SCRIPTURES. 

It  is  essential  to  the  understanding  of  Bible  facts 
that  a  careful  and  accurate  table  of  chronological  data 
should  be  accessible  to  the  reader.  Such  a  one  is  here 
appended : 

B.C. 

4004— Creation  of  the  World. 

4002— Birth  of  Cain. 

4001— Birth  of  Abel. 

3875— Murder  of  Abel. 

3874— Birth  of  Seth. 

3382— Birth  of  Enoch. 

3317— Birth  of  Methusaleh. 

3074— Death  of  Adam. 

3017— Translation  of  Enoch. 

2962— Death  of  Seth. 

2948— Birth  of  SToah. 

2468— The  Deluge  threatened. 

2348— Death  of  Methusaleh. 

2348— The  Flood. 

2347— Termination  of  the  Flood. 

2234— Building  of  Babel. 

2234 — Confusion  of  Tongues  and  Dispersion. 

2233 — Nimrod  began  the  Assyrian  Monarchy. 

2188 — Mizraim  began  the  Egyptian  Monarchy. 

1998— Death  of  Noah. 

1996— Birth  of  Abraham. 

1936 — Abraham  called  to  Haran. 

1921 — Abraham  called  to  Canaan. 

1913 — Abraham's  Victory  over  the  Kings. 

1910— Birth  of  Ishmael. 

1897 — God's  Covenant  with  Abraham. 


CHRONOLOGY   OF   THE   SCRIPTURES.  263 

B.C. 

1896— Birth  of  Isaac. 

1871— Isaac  offered. 

1859— Death  of  Sarah. 

1856 — Isaac  marries  Rebecca. 

1836 — Jacob  and  Esau  born. 

1821— Death  of  Abraham. 

1759 — Jacob  went  to  Padan. 

1746 — Joseph  born. 

1739 — Jacob  returned  to  Canaan. 

1729 — Joseph  sold  as  a  Slave. 

1716 — Joseph  made  Governor  of  Egypt 

1716— Death  of  Isaac. 

1706 — Jacob  removed  to  Egypt. 

1689— Death  of  Jacob. 

1636— Death  of  Joseph. 

1574— Birth  of  Aaron. 

1571— Birth  of  Moses. 

1553— Birth  of  Joshua. 

1531 — Moses  fled  to  Midian. 

1491 — Moses  commissioned. 

1491 — Departure  of  Israelites  from  Egypt 

1490 — The  Law  delivered  on  Sinai. 

1452 — Death  of  Miriam. 

1452— Death  of  Aaron. 

1451— Death  of  Moses. 

1451 — Israelites  enter  Canaan. 

1443— Death  of  Joshua. 

1155— Birth  of  Samuel. 

1116— Death  of  Eli,  the  High-Priest 

1095 — Saul  anointed  King. 

1085— Birth  of  David. 

1063 — David  anointed  King. 

1055— Death  of  Saul. 

1048 — David  King  over  all  Israel. 

1047 — Jerusalem  made*the  Jewish  Metropolis. 

1033— Birth  of  Solomon. 

1023— Death  of  Absalom. 


204  THE    SELECT   MASTRK. 

B.C. 

1015 — Solomon  crowned  King. 
014— Death  of  David. 
004 — Completion  of  the  Temple. 
975— Rehoboam  King. 
958— Abijah  King. 
955 — Asa  King. 
614 — Jehoshaphat  King. 
892 — Jehoram  King. 
885— Ahaziah  King. 
878— Joash  King. 
839 — Amaziah  King. 
810— Uzziah  King. 
758— Jotham  King. 
742— Ahaz  King. 
726— Hezekiah  King. 
698— Manasseh  King. 
643 — Amon  King. 
641 — Josiah  King. 
610 — Jehoahaz  King. 
599 — Jehoiachin  King. 
599— Zedekiah  King. 
588 — Babylonian  Captivity. 
588 — Destruction  of  Jerusalem 
538 — Babylon  taken  by  Cyrus. 
536 — Return  of  Captives  to  Jerusalem. 
534 — Foundations  laid  of  Second  Temple. 
529 — The  work  ordered  to  cease. 
520 — Favorable  Decree  b.y  Darius. 
518 — Esther  made  Queen. 
515 — Second  Temple,  completed. 
510 — Hainan's  Plot  frustrated. 
484 — Xerxes  King  of  Persia. 
464 — Artaxerxes  Longimarius. 
457 — Ezra  sent  to  govern  Jerusalem. 
423— Darius  Nothus. 

335 — Alexander  establishes  the  Grecian  Empire 
332— -Jaddus  High-Priest 


CHRONOLOGY  OF   THE   SCRIPTURES.  265 

B.C. 

323— Death  of  Alexander. 

320 — Jerusalem  taken  by  Ptolemacus  Lagus. 

277 — Septuagint  Version  of  Scriptures  made. 

170 — Jerusalem  taken  by  Antiochus  Epiphanes. 

166 — Judas  Maccabaeus  Governor. 

161 — Jonathan  Governor. 

135 — John  Tlyrcanus. 

107 — Judas  High-Priest  and  King. 

63 — Jerusalem  taken  by  Pompey. 

40— Herod  the  Great,  King. 

28 — Augustus  Caesar  Emperor  of  Borne. 

18— Herod  begins  the  Third  Temple. 
4 — Birth  of  John  the  Baptist 
4— Birth  of  Jesus  Christ 

A.D. 

1 — Birth  of  Jesus  Christ. 
12 — Jesus  visits  Jerusalem. 
18 — Tiberias  Emperor  of  Rome. 
26 — Pontius  Pilate  Governor  of  Judea 
29 — John  the  Baptist  began  his  Ministry. 
30 — Jesus  baptized  by  John. 
33 — Jesus  was  Crucified. 
35 — Martyrdom  of  Stephen. 
36— Saul  Converted. 
38 — Conversion  of  the  Gentiles. 
42 — Herod  Agrippa  King  of  Judea. 
44 — James  beheaded. 
54 — Nero  Emperor  of  Rome. 
63 — Paul  sent  prisoner  to  Rome. 
65 — Commencement  of  Jewish  War. 
66— Death  of  Paul. 

70 — Destruction  of  Jerusalem  by  Titus. 
71 — The  City  and  Temple  razed  to  foundation* 
79 — Titus  Emperor  of  Rome. 
81 — Domitian  Emperor  of  Rome. 
95 — John  banished  to  Patmos. 
96— John  wrote  Apocalypse. 


266  THE   SELECT   MASTER. 

A.  D. 

97 — John  liberated  from  exile. 
100— John  died. 

ANTIQUITY. — There  are  few  subjects  to  which  antiquity 
does  not  lend  a  charm.  The  meditative  mind  loves  to 
dwell  upon  what  bears  the  impress  of  ages  long  gone 
by.  An  indefinable  charm  lingers  around  aged  things — 
the  oak,  through  whose  branches  have  whistled  the  winds 
of  a  thousand  winters;  the  mountain,  whose  bald  summit 
has  warded  off  the  thunderbolts  of  ages ;  the  stately  pile 
of  art,  whose  arches  have  echoed  the  footsteps  of  untold 
generations — and  enchains  the  spirit  as  if  by  some  magic 
spell.  They  connect  us  with  the  past,  and  tinge  the 
mind  with  the  solemn  hues  that  color  the  distant.  They 
extort  an  homage  from  the  beholder  that  few  things  can. 
He  who  possesses  a  feeling  soul  will  linger  amid  such 
scenes  and  objects  with  a  pleasure  mixed  with  grateful 
awe. 

And  if  such  is  the  power  of  antiquity  when  connect- 
ing us  with  things  inanimate,  how  much  more  potent 
does  it  become  when  connecting  us  with  the  society  of 
living,  sentient  beings  of  like  feelings  with  ourselves! 
How  sensitive  the  chord,  how  profound  the  feelings  it 
awakens  there !  We  no  longer  feel  ourselves  existing 
only  now,  and  as  individuals,  but  to  be  living  at  each 
separate  period  of  our  society's  duration,  and  to  have 
our  hearts  swell  with  the  feelings  and  our  minds  kindle 
with  the  thoughts  of  all  our  brethren  before  us.  Is  it 
strange,  then,  that  the  Freemason  should  read  the  his- 
tory of  his  ancient  brethren  with  emotions?  that  he 
should  love  his  Order  all  the  better  for  being  ancient, 
and  render  it  an  homage  profounder  and  more  devo- 


ANTIQUITY.  2t»7 

tional  on  that  account?  Had  it  been  worthless  it  could 
never  have  become  old.  Things  worthless  do  not  so  out- 
last the  wastings  of  time ;  do  not  triumph,  age  after  age, 
over  all  the  oppositions  of  power  and  intelligence,  in- 
flamed by  untiring  hostility. 

These  thoughts  are  suggested  to  our  minds  in  taking 
a  chronological  view  like  that  afforded  by  the  tables 
above.  Measuring  back  from  the  Evangelist  John,  we 
mark  a  long  array  of  names  of  men  who  have  left  their 
"footprints  on  the  sands  of  time,"  and  whose  lives  have 
been  living  monuments  of  the  teachings  of  Freemasonry. 
A  Society  that  flourished  in  the  times  of  a  Solomon,  a 
Zerubbabel,  a  John — a  light  that  shone  with  equal  brill- 
iancy upon  an  Abraham,  a  Moses,  a  Samuel — is  worthy 
of  profoundest  admiration,  if  only  for  its  antiquity  and 
its  unchangeableness  in  a  world  so  fickle  as  ours.  To 
look  at  a  table  of  eminent  men  in  the  earlier  stages  of 
history  is  to  look  upon  the  Freemasons'  Roll. 

The  principles  by  which  these  fathers  of  the  ancient 
Art  were  actuated  were  few,  simple,  sublime.  They 
are  all  communicated,  either  in  letter  or  spirit,  in  the 
Moral  Law,  the  Ten  Commandments.  Upon  these,  as  a 
basis,  men  of  all  nations,  ages,  faiths  could  harmonize, 
and  can  harmonize.  To  add  new  rules  and  injunctions 
to  these  is  to  destroy  the  very  Society  which  it  is  pro- 
posed thus  to  amend.  This  the  poet  has  truly  expressed 
in  the  following  lines: 


The  OLD  is  better;  is  it  not  the  plan 

By  which  the  Wise  in  by-gone  days  contrived 

To  bind  in  willing  fetters  man  to  man 
And  strangers  in  a  sacred  nearness  lived? 


268  THE    SELECT    MASTER. 

Is  there  in  modern  wisdom  aught  like  that 
Which  'midst  the  blood  and  carnage  of  the  plain 

Can  calm  man's  fury,  mitigate  his  hate, 
And  join  disrupted  friends  in  love  again  ? 

No:  for  three  thousand  years  the  smiles  of  heaven, 

Smiles  on  whose  sunbeams  comes  unmeasured  joy, 
To  this  thrice-honored  cement  have  been  given, 

This  bond,  this  covenant,  this  sacred  tie: 
It  cornea  to  us  full-laden :  from  the  tomb 

A  countless  host  conspire  to  name  its  worth, 
Who  sweetly  sleep  beneath  the  Acacia's  bloom 

And  there  is  naught  like  Masonry  on  earth, 

Then  guard  the  venerable  relic  well; 

Protect  it,  Masters,  from  the  unholy  hand; 
See  that  its  emblems  the  same  lessons  tell 

Sublime,  through  every  age  and  every  land: 
Be  not  a  line  erased ;  the  pen  that  drew 

These  matchless  tracings  was  the  Pen  Divine: 
Infinite  wisdom  best  for  mortals  knew; 

God  will  preserve  intact  the  grand  design. 


A 

BEAUTIFUL  AND  ACCURATE  ELEVATION 

OF   THE 

TEMPLE  OF  SOLOMON, 


TAKEN   FROM   THE 


CELEBRATED  MODEL 

ERECTED   BY  COUNSELLOR  SCHOTT,  OF   HAMBURG,  ORNA- 
MENTED WITH  THE  MOST  INTERESTING  PASSAGES  IN 
THE  LIVES  OP  KING  DAVID,  AND  SOLOMON, 
HIS  SON. 


TKI  Temple  of  Solomon,  in  general  form,  resembled 
tho  Tabernacle;  in  fact,  it  was  a  substitute  for  the 
Tabernacle,  which  was  only  adapted  to  a  wayfaring 
people,  and  like  it,  the  temple  was  the  great  center  of 
the  same  system  of  ceremonial  worship.  It  was  built 
upon  Mount  Moria,  which  was  one  summit  of  a  range 
of  hills,  the  general  name  of  which  was  Mount  Zion. 
Beginning  on  the  north,  this  ridge  bears  the  name  of 
Bezetha,  then  Moriah,  then  Ophel,  the  latter  running 
down  to  the  junction  of  the  ravine  termed  the  Tyro- 
peon,  with  the  valley  of  Jehoshaphat.  Mount  Moriah 
has  an  altitude  on  the  east  of  about  four  hundred  feet 
above  the  valley. 


TEMPLE    OP     SOLOMON. 

The  idea  of  building  a  temple  was  suggested  to  the 
mind  of  David  by  the  contemplation  of  his  own  good 
fortune,  the  general  state  of  prosperity  to  which  his 
country  had  arrived,  and  his  fraternal  relations  with 
the  Phoenician  king  Hiram,  whose  dominions  afforded 
suitable  wood,  and  his  subjects  suitable  workmen,  foi 
the  edifice.  It  became  to  David  an  object  of  lively 
and  unceasing  interest;  and,  although,  he  was  not  per- 
mitted by  the  Almighty  to  take  a  single  step  in  its 
action,  yet,  during  the  latter  years  of  his  reign,  he 
collected  precious  metals  to  the  value  of  many  millions 
of  dollars,  besides  immense  quantities  of  brass,  iron, 
stone  and  other  material,  and  secured  skillful  artificers 
for  every  branch  of  the  work.  He  also  furnished  tho 
design,  plan  and  location  of  the  building — in  all  of 
which  he  was  divinely  instructed.  The  superintend- 
ence and  erection  of  it  was,  however,  committed  to 
his  wise  son  Solomon,  who,  in  the  fourth  year  of  his 
reign,  laid  the  foundation-stone  and  began  the  work. 

Like  the  Tabernacle,  the  Temple  had  its  front  toward 
the  east.  The  porch  or  portico  extended  across  the 
whole  front,  projecting  fifteen  feet  from  the  main  build- 
ing. Upon  the  sides  and  rear  of  the  main  building  was 
an  additional  building  of  three  stories,  each  nearly  eight 
feet  high.  This  structure  was  about  half  the  height 
of  the  Temple  proper,  and,  though  built  against  the 
walls  was  not  fastened  to  them.  It  was  divided  into 
apartments  like  chambers,  which  opened  into  the  gal- 
lery which  surrounded  it.  There  was  a  flight  of  stairs 


TEMPLE    OF    SOLOMON. 

on  the  south  side  which  led  into  the  second  story,  and 
another  leading  from  the  second  into  the  third.  The 
whole  building  and  its  environs  were  entered  by  two 
courts ;  the  inner  court,  called  the  court  of  the  Priests, 
corresponds,  generally,  with  the  court  of  the  Taber- 
nacle, as  did  also  the  sacred  apartments,  furniture,  and 
utensils. 

The  structure,  for  beauty,  magnificence,  and  expense, 
exceeded  every  building  ever  known  to  the  world.  It 
was  built  with  large  blocks  of  white  marble,  hewn  in 
a  very  curious  manner,  and  so  joined  together  that 
they  deceived  the  eye,  and  looked  like  one  entire 
stone.  Its  inner  walls,  beams,  posts,  doors,  floors,  and 
ceilings  were  made  of  cedar  wood,  olive  wood,  and 
planks  of  fir,  covered  with  plates  of  gold,  engraved 
with  marks  of  various  characters,  and  adorned  with 
precious  jewels  of  many  colors,  disposed  in  a  running 
order.  The  nails  which  fastened  these  plates  were  of 
gold,  with  heads  of  curious  workmanship.  The  roof 
was  of  olive  wood,  covered  with  plates  of  gold  which 
shone  with  such  brightness  as  to  dazzle  the  eyes  of 
the  beholder.  The  court  in  which  the  Temple  stood, 
and  those  without  it,  were  built  on  all  sides  with  stately 
buildings  and  cloisters;  and  the  gates  entering  therein 
were  very  beautiful  and  sumptuous. 

The  vessels  consecrated  to  the  perpetual  use  of  the 
Temple  were  not  less  noble  than  the  pile  itself.  Jo- 
sophus  counts  one  hundred  and  forty  thousand  of  them 
which  were  made  of  gold,  and  one  million  three  hun- 


TEMPLE   OP    SOLOMON. 

drod  and  forty  thousand  of  silver;  ten  thousand  vest- 
ments of  silk,  with  purple  girdles,  for  the  Priests,  and 
two  millions  of  purple  vestments  for  singers.  Thero 
were,  likewise,  two  hundred  trumpets,  and  forty  thou- 
sand other  musical  instruments  made  use  of  in  prais- 
ing God.  By  Yillalpandus's  computation  of  the  num- 
ber of  talents  of  gold,  silver,  and  brass  laid  out  upon 
the  Temple,  the  sum  amounts  to  six  thousand  nine 
hundred  and  four  millions,  eight  hundred  and  twenty- 
two  thousand  and  five  hundred  pounds  sterling;  and 
the  jewels  are  reckoned  to  exceed  this  sum;  while  ac- 
cording to  Capel's  reduction  of  the  talents  contained 
in  the  gold  and  silver  vessels  in  the  use  of  the  Temple, 
the  sum  of  the  gold  ones  amounts  to  five  hundred  and 
forty -five  millions,  two  hundred  and  ninety-six  thou- 
sand, two  hundred  and  three  pounds  and  four  shill- 
ings sterling,  and  the  silver  came  to  four  hundred 
and  thirty-nine  millions,  three  hundred  and  forty -four 
thousand  pounds  sterling.  Besides  these,  there  were 
charges  for  other  materials,  and  of  ten  thousand  men 
per  month  in  Lebanon  to  hew  timber,  seventy  thousand 
to  carry  burdens,  eighty  thousand  to  hew  stones,  and 
three  thousand  three  hundred  overseers,  who  were  all 
employed  for  seven  years ;  and  to  whom,  besides  their 
regular  wages  and  food,  Solomon  gave,  as  a  free  gift, 
six  millions  seven  hundred  and  thirty -three  thousand, 
nine  hundred  and  seventy-seven  pounds  sterling. 

The  treasure  left  by  David,  toward  carrying  on  this 
work,  is  estimated  by  Villalpandus  at  nine  hundred 


TEMPLE    OP     SOLOMON. 

and  eleven  millions,  four  hundred  and  sixteen  thou- 
sand, two  hundred  and  seven  pounds  sterling;  to 
•which,  if  we  add  Solomon's  annual  revenue,  his  trading 
to  Ophir  for  Gold,  and  the  presents  made  him  by  all 
the  earth,  we  are  not  surprised  at  his  being  able  to 
complete  this  work  in  so  expensive  a  manner ;  nor  can 
we,  without  impiety,  question  its  surpassing  all  other 
structures,  since  we  learn  from  1  Chron.  v:  23,  that 
it  was  built  by  the  express  direction  of  God  himself. 

The  most  interesting  portion  of  this  structure  was, 
however,  the  Sanctum  Sanctorum,  or  Holy  of  Holies, 
which  was  a  room  thirty  feet  square  and  thirty  feet 
high.  The  floor  of  this  apartment  was  overlaid  with 
gold,  and  the  walls  adorned  with  palm-trees  and  cher- 
ubim. The  gold  finish  of  this  small  apartment  ab- 
sorbed four  millions  three  hundred  and  twenty-seven 
pounds  sterling.  This  most  holy  place  was  made  on 
purpose  to  be  a  tabernacle  for  the  Ark,  which  was 
placed  in  the  middle  of  it  between  two  cherubims  of 
image  work,  each  fifteen  feet  high,  having  their  wings 
expanded  each  five  cubits  long,  two  of  which  touched 
the  walls,  while  the  other  two  met  and  touched  each 
other  exactly  over  the  middle  of  the  ark,  their  faces 
being  turned  inward  in  a  worshiping  posture.  Tho 
Ark,  called  the  "glory  of  Israel,"  was  a  small  chest 
or  coffer,  three  feet  nine  inches  long,  two  feet  three 
inches  wide,  and  three  feet  three  inches  high.  It 
was  made  of  wood,  excepting  only  the  top  or  mercy- 
seat,  but  all  overlaid  with  gold  both  inside  and  out, 


TEMPLE   OP    SOLOMON. 

and  it  had  a  ledge  of  gold  surrounding  it  at  the  top 
into  which,  as  into  a  socket,  was  let  the  cover  called 
the  "  Mercy-seat.1'  This  mercy-seat  was  made  of  solid 
gold,  the  thickness  of  a  hand's  breadth.  At  tho  two 
ends  of  it  were  two  cherubim,  looking  inward  toward 
each  other,  with  their  wings  expanded,  and  embracing 
the  whole  circumference  of  the  "mercy-seat,"  met  on 
every  side  and  in  the  middle.  The  whole  of  this 
"mercy-seat,"  it  was  affirmed  by  the  Eabbins,  was 
made  out  of  one  solid  lump  of  gold,  with  neither 
rivets  nor  soldering  of  any  of  its  parts.  It  was  here 
the  Shekinah  or  Divine  Presence  rested,  and  was  visi- 
ble in  the  appearance  of  a  cloud  above  it.  From 
hence  the  Bathkoll  issued  and  gave  answers  when  God 
was  consulted,  and  hence  it  is  that  God  is  said,  in 
Scripture,  to  dwell  between  the  cherubim — that  is  be- 
tween the  cherubim  on  the  mercy-seat — because  there 
was  the  seat  or  throne  of  the  visible  appearance  of 
God's  glory  among  them. 

This  work  was  engraved  at  Boston,  Mass.,  upon  two  steel 
plates,  from  the  celebrated  design  of  Chancellor  Schott, 
of  Hamburg,  at  a  cost  exceeding  two  thousand  dollars. 
Nothing  but  an  examination  will  afford  a  sufficient  idea 
of  the  fund  of  instruction  embodied  in  this  work.  The 
border  designs,  of  which  there  are  eight,  the  drawings  sub- 
sidiary, of  which  there  are  four,  and  the  scriptural  and 
historical  passages  thickly  interspersed,  make  it  a  perfect 
cyclopedia  of  the  subject.  The  size  of  the  plate  is  24  by  42 
inches,  and  the  price  is,  for  plain  prints  $2,  and  for  colored 
$2.50  each.  Where  clubs  of  five  or  more  unite,  the  prices 
will  be  $1.50  for  plain,  and  $.2.00  for  colored  copies. 


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